... Experiences of the Inner Being and the Inner Consciousness Letters on Yoga - III Chapter IV Three Experiences of the Inner Being Opening into the Inner Mental Self The three experiences of which you speak belong all to the same movement or the same stage of your spiritual life; they are initial movements of the consciousness to become aware of your inner... you are sure that it is the right call. For there are many vehement pulls from the forces of the inner planes which it is not safe to follow. Your first experience is an opening into the inner mental self—the space between the eyebrows is the centre of the inner mind, vision, will and the blue light you saw was that of a higher mental plane, a spiritual mind, one might say, which is above the ordinary... infinity of universal Mind. When we break out of the narrow limits of the external physical mind we begin to see inwardly and to feel this wideness, in the end this universality and infinity of the mental self-space. Thoughts are not the essence of mind-being, they are only an activity of mental nature; if that activity ceases, what appears then as a thought-free existence that manifests in its place is ...
... being. In these conditions I exist nevertheless as a mental being, endowed with the `I ' and centred in the brain. But behind this mental self I can discern another state, free from all relation with the manifested activity. There lies my true self which uses the mental self as a window to look out from. What is this true self? I have so far only a faint experience of it. I distinguish nothing, I have... 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 there is that ...
... inferior grades of spiritual experience and indeed is hardly more spiritual than the physical existence. We have in the same way to go yet higher and raise ourselves into the mental self. By doing so we can become the mental self and draw up the physical and vital being into it, so that life and body and their operations become to us minor circumstances of our being used by the Mind-soul which we now... side of Purusha, by drawing back from the physical self and its preoccupation with physical nature and through concentration of thought and will raising oneself into the vital and then into the mental self. By doing so we can become the vital being and draw up the physical self into that new consciousness so that we are only aware of the body, its nature and its actions as secondary circumstances of ...
... therefore, a right will, fixed in the One, aware of the one self in all and acting out of its equal serenity, not running about in different directions under the thousand impulses of our superficial mental self, is the Yoga of the intelligent will. There are, says the Gita, two types of intelligence in the human being. The first is concentrated, poised, one, homogeneous, directed singly towards the Truth;... an absolute control of the senses can the wise and calm intelligence be firmly established in its proper seat. This cannot be done perfectly by the act of the intelligence itself, by a merely mental self-discipline; it can only be done by Yoga with something which is higher than itself and in which calm and self-mastery are inherent. And this Yoga can only arrive at its success by devoting, by c ...
... grade again is a series in itself; there are successive elevations which we may conveniently call planes and sub-planes of the mental consciousness and the mental being. The development of our mental self is largely an ascent of this stair; we can take our stand on any one of them, while yet maintaining a dependence on the lower stages and a power of occasional ascension to higher levels or of a... in the ordinary physical life — and in other minds and lives as well as its own. But still even this pure mentality does not escape from the original error of mind. For it is still its separate mental self which it makes the judge, witness and centre of the universe and through it alone strives to arrive at its own higher self and reality; all others are Page 48 "others" grouped ...
... Aurobindo replies by saying that this conception of the world as an illusion of the Infinite is not a correct appraisement by our intellect, but is only a shadow of the Infinite seen by our own mental self. Actually, it partakes of the substance of the original Truth and Reality. Even if it is an illusion of Infinite Consciousness, it is only phenomenal, but it is the substance of the Real. It partakes... of the human individual. The true Self of the human individual is the one infinite Delight-Self, throwing Itself out, pouring Itself out, into an infinite inexhaustible Delight of Becoming. The mental self that we have is only representative of that self of knowledge in the Supermind. It is only representative for sensational experience in response to multiple contacts of the universe. There are multiple ...
... conception of knowledge far beyond the mental principle, discovering a Force more puissant and essential than mind-force, arriving at an essential existence Page 532 other and purer than the mental self-consciousness which is, at present, man's ordinary & common subjective experience of himself, Vedanta finds that Life & Matter are not so much developments of universal Mind, as the subordinate ... into the true & essential infinity. Therefore, of the soul seated in the triple principle, Shankara's dictum is entirely true that it can escape from bondage only by actionless quiescence of the mental self; Buddha's dictum is entirely justified that it cannot find any ultimate solution except by denying & annulling itself in an ineffable Nirvana. Bhrigu Varuni was not allowed by his father Varuna to ...
... writing are certainly beyond what was your original capacity—they belong to a range of experience to the Word of which you have opened by a development beyond your old mental self—a farther development beyond not only your old mental self but also your old vital self is needed to get the concrete realisation of that range of experience. What is standing in the way is something that is still attached ...
... knowledge of the contents of our self is based. Or to put it in a more general formula, the knowledge of the contents is contained in the knowledge of the continent. If then we can extend our faculty of mental self-awareness to awareness of the Self beyond and outside us, Atman or Brahman of the Upanishads, we may become possessors in experience of the truths which form the contents of the Atman or Brahman ...
... conscious of oneself." 4 "The distinct character of man", states Sri Aurobindo, "is that he is a mental being" 5 Therefore man naturally starts with a mental understanding of himself. A mental self-understanding lies in being able to distinguish intellectually the many different and complex parts of one's being. This calls for "a very long training and a long discipline of study and observation" ...
... to the narrow limitations of his present incompetent and restricting physicality. It is the pressure of the mind-world which evolves and develops mind here and helps us to find a leverage for our mental self-uplifting and expansion, so that we may hope to enlarge continually our self of intelligence and even to break the prison walls of our matter-bound physical mentality. It is the pressure of the ...
... it is of a lesser character. If there is temporary physical inability, one can take rest but solely for the purpose of recovering the physical energy. The idea of giving up physical work for mental self-development is a creation of the mental ego. Of course the idea of bigness and smallness is quite foreign to the spiritual truth. Spiritually there is nothing big or small. Such ideas are ...
... ss working itself out of the imprisonment in matter. It is therefore conceivable that matter itself may be only a form of involved consciousness. Page 445 (5) Mind is a principle of mental self-conscious sensation, action-comprehension, reaction, attraction-repulsion rising into a luminosity (prakasha) we call knowledge of which thought is only the partial system or formula. In Life we ...
... workings what they are to the material world. Matter does not know Mind, Mind knows Matter; it is only when the creature embodied in Matter develops mind, becomes the mental being that he can know his mental self and know by that self Matter also in its reality to Mind. So also Mind does not know That which is behind it, That knows Mind; and it is only when the being involved in Mind can deliver out of its ...
... character. Page 767 If there is temporary physical inability, one can take rest, but solely for the purpose of recovering the physical energy. The idea of giving up physical work for mental self-development is a creation of the mental ego. The inertia gives room and power for the hostile forces to act. The Hostile Forces and Universal Forces No, they [ the hostile forces ] do ...
... our being between the lord and his spouse or between old and new nature and a defeat of the soul or its victory. And this is certainly a freedom, but only a relative freedom, and even the greatest mental self-mastery a relative and precarious thing at the best. This liberty when we look down at it from a higher station, is not well distinguishable from a lightened bondage. The mental being in us can ...
... ty of thinking and conscious direction of the mind's action can be achieved partially when the thought does not engross, entirely when the thinker acquires the faculty of stepping back into the mental self and standing apart there from the mental energy. Instead of being absorbed in the thought with at most a vague feeling of the process of thinking, we can see the process by a mental vision, watch ...
... as in the ordinary physical life—and in other minds and lives as well as its own. But still even this pure mentality does not escape from the original error of mind. For it is still its separate mental self which it makes the judge, witness and centre of the universe and through it alone strives to arrive at its own higher self and reality; all others are "others" grouped to it around itself: when it ...
... a higher self-development, a more direct ascent to the Spirit. Above matter and life stands the principle of mind, nearer to the secret Origin of things. The Spirit poised in mind becomes the mental self of a mental world and dwells there in the reign of its own pure and luminous mental Nature. There it acts in the intrinsic freedom of the cosmic Intelligence supported by the combined workings of ...
... a bypath and I left it. To get rid of or mastery over Kama-krodha † is not the transformation, it is at best a preliminary step towards it provided it is done not in the moral way by mental self-control but in the spiritual way. Sainthood is not my object. I do not know how far Ramakrishna had gone towards the transformation as I conceive it; the metaphors you quote contain nothing precise ...
... turned with disgust from my .way of life, and I yearned to sit alone on some Himalayan height and lose myself in samadhi. Not only was common living a matter of repugnance, but even the common mental self-awareness that is ours was a continual pain. I wanted annihilation of my normal being, a submergence of my small self in the Infinite, a forget-fulness of the world and an oblivion of my own existence ...
... soul, hidden behind life and mind, the spontaneously spiritual part of our nature which possesses the dynamic to develop the vision, the faith and the will required for the discovery of our supra-mental Self with its masterful ability to perfect by its highest law our entire earth-life — this indeed is the practical outcome of all spiritual philosophy. It is what Sri Aurobindo calls the Integral Yoga ...
... movement of denial & uncongeniality in the mind from a distasteful idea or opinion? Intrinsically, there seems to be no difference; but there is a difference in circumstance. One is not attended with mental self-consciousness, the others are attended with this supremely important element. We think falsely that there is no will in the action of the tendril and the lotus, and no discrimination. There is a ...
... the Pondicherry Ashram where abstention from the common turns of human nature is expected and where the very atmosphere is conducive to it. Living as you do, in the role of a "householder", the mental self-flogging and self-condemnation in such a violent way are out of place. Neither the Master nor the Mother would approve the fits of despair and depression which overwhelm you. A fall into them ...
... and I left it. To get rid of or mastery over kama-krodha [desire and anger] is not the transformation, it is at best a preliminary step towards it provided it is done not in the moral way by mental self control but in the spiritual way. Sainthood is not my object. I do not know how far Ramakrishna had gone towards the transformation as I conceive it; the metaphors you quote contain nothing precise ...
... only exists in and by its consciousness? Its own state of consciousness or mental standards are to it the test of reality; all outside its orbit or view tends to become false or non-existent. This mental self-sufficiency of man creates a system of false accountantship which prevents us from drawing the right and full value from life. There is a sense in which these pretensions of the human mind and ego ...
... overhead planes, the play of the overhead powers, that can effect a cure for this indifference and restore the lost taste for the original Ananda. Behind the Manomaya, the divided limited agonised mental self, there is the Anandamaya, the vast ineffable Bliss-Self of which the former is only "a shadowy image and disturbed reflection". 23 As we penetrate behind the surface or appearance and touch the ...
... instinct knows how to remain within its limits and continue to be unfailing in its judgment: it is domestic animals that begin to get muddled in their instinctive movements. With the growth of the mental self-consciousness man loses the sense of his limits and always seeks to exceed himself. And therefore failure and fall have become almost his constant companions. His efforts are not commensurate with ...
... between this great, infinite being and energy at work and man arises. To man he himself seems all important, he thinks and acts as if he were the centre of the universe. This establishes a kind of mental self-sufficiency and gives man a false understanding of the world. Instead of allowing his mind to set up a false value what man has to do is to find out the aim of That which is and is working,—the ...
... uses it as a rest and support so as to preserve the sense of continuity without which our mental and vital activities could not be organised for a spacious enjoyment by the individual. But even our mental self comprises and is influenced in its being by a host of things which are not present to our memory, are subconscious and hardly grasped at all by our surface existence. Memory is essential to the ...
... properly handled, emerges the impulse which leads to cessation from action & the knowledge which denies practical existence. In that cessation, in that denial is man's only escape from his false mental self into the calm essential reality, objectless bliss & relationless self-knowledge of the Atman. We see then that Shankara has practically transmuted or replaced Buddha's vague & undefined Nirvana by ...
... emotional or temperamental consciousness which first forms the stuff of the others & shapes itself out as their reaction and their criticism, the nodus of ego-sense which centralises & relates to one mental self-idea all these functionings;—buddhi, manas, chitta, ahankara. Formed in the discriminating mind, egoism enslaves its creator & descends to dominate the heart. "I am I" cries the discriminating mind ...
... superficial does not touch or impose itself on our core and real being. In the entirely expressive Sanskrit terms, there is an ānandamaya behind the manomaya , a vast Bliss-Self behind the limited mental self, and the latter is only a shadowy image and disturbed reflection of the former. The truth of ourselves lies within and not on the surface. Again this triple vibration of pleasure, pain, indifference ...
... hand that Mind and Matter are rather different grades of the same energy, different organisations of one conscious Force of Existence. 15 Chit, the divine Consciousness, is not our mental self-awareness; that we shall find to be only a form, a lower and limited mode or movement. As we progress and awaken to the soul in us and things, we shall realise that there is a consciousness ...
... beings. The sense of such a separate self—or ego, as it is generally referred to in psychology — emerges through three overlapping stages: a physical or bodily self, an emotional self, and a mental self. Thus what we regard as our self is experienced by us as having three main aspects — physical, emotional and mental. Yoga leads to certain great discoveries regarding the self as commonly ...
... be, — and we have to realise true existence, and true consciousness, and true experience of existence and consciousness, Sat, Chit and Ananda. Chit, the divine Consciousness, is not our mental self-awareness; that we shall find to be only a form, a lower and limited mode or movement. As we progress and awaken to the soul in us and things, we shall realise that there is a consciousness also ...
... being of mind may rule; there is then created the mental man who lives predominantly in the mind as the others live in the vital or the physical nature. The mental man tends to subordinate to his mental self-expression, mental aims, mental interests or to a mental idea or ideal the rest of his being: because of the difficulty of this subordination and its potent effect when achieved, it is at once ...
... the fundamental nature of its being. This and this alone is the root-problem. … There is an anandamaya behind the manomaya [the central sense perception], a vast Bliss-Self behind the limited mental self, and the latter is only a shadowy image and disturbed reflection of the former. The truth of ourselves lies within and not on the surface.” 12 Fourthly, suffering, like everything else in ...
... make a harmonious system of superhumanity. All of us talk of our souls — and not always vainly, for most of us have some feel of it in general, but we are apt to confuse it with our vital-mental self. Neither the mind's ethereal abstractions nor the life-force's ecstatic sensations are an index to the real psyche. They certainly have a veiled touch of it, for all extreme intensities of our ...
... Order she has mentioned, for it is to the inner being that the honour and the duty of it are given. To be asked to put the roses on the head is directly symbolic of the role allotted, since the mental self is the chief warrior in the lists of Truth. They would serve to suggest also a spontaneous intuitive rising up of the correct conception in the mind, a natural emergence Of illumining secrets of ...
... each grade again is a series in itself; there are successive elevations which we may conveniently call planes and sub-planes of the mental consciousness and the mental being. The development of our mental self is largely an ascent of this stair; we can take our stand on any one of them, while yet maintaining a dependence on the lower stages and a power of occasional ascension to higher levels or of a response ...
... purposes; ideas and principles are births of our minds which are born, reign and pass away and they are mere words unless they express some power of our being and of world-being which finds in them a mental self-expression. Something there is greater than our thoughts and desires, something more constant and insistent which lasts and grows beyond and yet by their changings. If no such thing were, then all ...
... Ramakrishna, is difficult to have. Those who are accustomed to a very active movement of their thought and will in all they do, find it difficult to still the activity and adopt the quietude of mental self-giving. This does not mean that they cannot do the Yoga or cannot arrive at self-giving—only the purification and the self-giving take a long time to accomplish and one must have the patience and ...
... the Gita who upholds both the immobile and the mobile being as the self and lord of all existence. So far we arrive by considering mind and memory mainly in regard to the primary phenomenon of mental self-consciousness in Time. But if we consider them with regard to self-experience as well as self-consciousness and other-experience as well as self-experience, we shall find that we arrive at the same ...
... rule; there is then created the mental man who lives predominantly in the mind as the others live in the vital Page 932 or the physical nature. The mental man tends to subordinate to his mental self-expression, mental aims, mental interests or to a mental idea or ideal the rest of his being: because of the difficulty of this subordination and its potent effect when achieved, it is at once more ...
... prove to be,—and we have to realise true existence, and true consciousness, and true experience of existence and consciousness, Sat, Chit and Ananda. Chit, the divine Consciousness, is not our mental self-awareness; that we shall find to be only a form, a lower and limited mode or movement. As we progress and awaken to the soul in us and things, we shall realise that there is a consciousness also ...
... world of the vital and physical energy and to consent to and make something of the lines of the vital and physical Karma. Man, then, since he is a mental being, a means of the evolution of the mental self-expression of the spirit, cannot confine the rule of his action and nature to an obedience to the vital and physical law and an intelligent utilisation of it for the greater, more ordered, more perfect ...
... Light that can enlighten it by changing it in its own substance of consciousness. Page 156 It is the lower vital energy that rushes to the brain and either confuses it and prevents mental self-control or else makes the mind its slave and uses reason to justify the passions. It is the lower (physical) vital that acts like that [ expresses wrong thoughts and feelings ]. This part ...
... saw it was a bypath and I left it. To get rid of or mastery over kāma-krodha is not the transformation, it is at best a preliminary step towards it provided it is done not in the moral way by mental self-control but in the spiritual way. Sainthood is not my object. I do not know how far Ramakrishna had gone towards the transformation as I conceive it; the metaphors you quote contain nothing precise ...
... motive and influence no less than anti-Indian in general by his single-tracked drift towards a heart-drying thought-impoverishing "void" in the inner Page 180 consciousness of the mental self. I am sorry if you find me too negative - and sorry too that I have taken up so much space about a matter which may not be of much interest to you. Let me turn to my dream of us. The occurrence ...
... constant divine Guidance. We must bear in mind that this Guidance. We least concerned with the fulfilment of the interests of the ego or with the satisfaction of the desires of the physical-vital-mental self of man. "Its main concern is with the growth of our being and consciousness, the growth towards a higher self, towards the Divine,... the rest is secondary, sometimes a means, sometimes a result ...
... This difficulty can be overcome to a great extent by repeated effort and by a great inner renunciation, not by any outer renunciation, sannyasa, but by tyaga, inner renunciation; for a mere mental self-discipline or merely by the act of intelligence itself self-control cannot be made perfect. The immobile Purusha, if he can come forward, a stable basis for self-control can be created. But there ...
... superficial does not touch or impose itself on our core and real being. In the entirely expressive Sanskrit terms, there is an anandamaya behind the manomaya, a vast Bliss-Self behind the limited mental self, and the latter is only a shadowy image and disturbed reflection of the former. The truth of ourselves lies within and not on the surface. Again this triple vibration of pleasure, pain, indifference ...
... subconscience which have evolved from the Inconscience. Again, there are, what Sri Aurobindo calls the subliminal levels of consciousness, of the inner physical self, inner vital self and inner mental self (those which are called in the Taittiriya Upanishad, annamaya, prānamaya and manomaya), 25 the origin of which is not in the Inconscience but in the pressure from the involutionary worlds on ...
... brought utterly under control; for only by an absolute control of the senses can the wise and calm intelligence be firmly established in its proper seat. It is by the act of intelligence and by mental self- discipline, that the first step can be taken. The second Page 40 important step is contained in the famous prescription that __ "Thou hast a right to action, but only to action, never ...
... Aurobindo. He stayed for a few days. 3 January. Amritlal Seth, the editor of Saurashtra , met Sri Aurobindo. He asked Sri Aurobindo about his personal difficulties. The remedy suggested was mental self-control and the strengthening of the will-power. 5 January. Apropos of Raghunath Thaker's idea that siddhi can be attained by trātaka (gazing fixedly at a point without winking), Sri Aurobindo ...
... often we refuse to admit our wrongs but try to seek self-justification and thus don’t see the truth. We indulge these habits which really we should abandon. In arguments too, do we not want to prove “I am right”? Isn’t the ego at the root of all this? SRI AUROBINDO: Yes, self-justification keeps the thing going because it gives a mental support. Self-justification is always a sign of ego and ignorance ...
... persistently till the lower is changed. The Three Planes of the Lower Hemisphere and Their Energies There is a vital plane (self-existent) above the material universe which we see; there is a mental plane (self-existent) above the vital and material. These three together,—mental, vital, physical,—are called the triple universe of the lower hemisphere. They have been established in the earth-consciousness... down into the ordinary mind—covered by the lower consciousness. It is not possible to give a name to all the energies that act in the being. They are put into several classes. First are the mental thought energies (intelligence, dynamic mind, physical perceptive mind); the vital—1st emotional vital with all the emotional movements in it; 2nd the central vital (the larger desires, passions, ambitions ...
... is not a mental Intelligence that informs and governs all things; it is a self-aware Truth of being in which self-knowledge is inseparable from self-existence: it is this Truth-consciousness which has not to think out things but works them out with knowledge according to the impeccable self-vision and the inevitable force of a sole and self-fulfilling Page 145 Existence. Mental intelligence... determining standpoint, as the knower, mental sensation, mental intelligence, mental action of will and all their consequences cannot fail to come into being. But also we have to see that so long as the soul acts in the Supermind, Ignorance has not yet begun; the field of knowledge and action is still the truth-consciousness, the basis is still the unity. For the Self still regards itself as one in all... variously disposed and ordained objects, each rightly according to the thing that it is, from years sempiternal. 3 Each thing in Nature, therefore, whether animate or inanimate, mentally self-conscious or not self-conscious, is governed in its being and in its operations by an indwelling Vision and Power, to us subconscient or inconscient because we are not conscious of it, but not inconscient ...
... to Yoga. The rest cannot be claimed as the working of a spiritual force mysteriously advancing its ends by ways contrary to its own nature. Yes—self-justification [ in a quarrel ] keeps the thing going because it gives a mental support. Self-justification is always a sign of ego and ignorance. When one has a wider consciousness, one knows that each one has his own way of looking at things and... influence. On the other hand X ought to be less undisciplined and to put a curb on his temper which seems to be much too fiery; but he must do it himself by his own will, recognising that self-control and self-mastery are necessary even in the ordinary life and still more necessary—quite indispensable—in Yoga. X 's vision of Y and the spirit among you which it expresses belong to the old... conscious of itself—that is why in Yoga one has always to look and see what is in oneself and become more and more conscious. In ordinary life people always judge wrongly because they judge by mental standards and generally by conventional standards. The human mind is an instrument not of truth but of ignorance and error. Do not dwell much on the defects of others. It is not helpful. Keep ...
... insistently necessary, a time when the mass of men were more imaginative, Page 324 unsophisticated, satisfied with a sentiment or an appearance; but as the race advances, it becomes more mentally alive, self-conscious, critical and quick to seize dissonances between fact and pretension. Moreover, the thinker is abroad; his words are listened to and understood to an extent unprecedented in the known... Irish movements of Home Rule and separatism were the natural and inevitable expression of Ireland's will to survive; they amounted to nothing more than the instinct of self-preservation divining and insisting on the one obvious means of self-preservation. In human life economic interests are those which are, ordinarily, violated with the least impunity; for they are bound up with the life itself and ...
... we affirm an Absolute as the origin and support and secret Reality of all things. The Absolute Reality is indefinable and ineffable by mental thought and mental language; it is self-existent and self-evident to itself, as all absolutes are self-evident, but our mental affirmatives and negatives, whether taken separatively or together, cannot limit or define it. But at the same time there is a spiritual... there is a vital and physical struggle, but no mental conflict. Man is subjected to this mental conflict and is therefore at war not only with others but with himself; and because he is capable of this war with himself, he is also capable of that which is denied to the animal, of an inner evolution, a progression from higher to higher type, a constant self-transcending.” 34 “The error comes... who variously disposed and ordained objects, each rightly according to the thing that it is, from years sempiternal. “Each thing in Nature, therefore, whether animate or inanimate, mentally self-conscious or not self-conscious, is governed in its being and in its operations by an indwelling Vision and Power, to us subconscient or inconscient because we are not conscious of it, but not inconscient ...
... inner mental; for these are not at all obscure or incoherent or ill-organised, but only veiled from our surface consciousness. Our surface constantly receives something, inner touches, communications or influences, from these sources but does not know for the most part whence they come. * There is a vital plane (self-existent) above the material universe which we see; there is a mental plane... all, the inner mental, vital and physical, and the outer, quite external nature of mind, life and body which is their instrument of expression. But 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... 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 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 ...
... of the self-ignorant wonder that is the human being. Just like the rest of the cosmos it is composed of the gradations of existence that have 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... Seer who variously disposed and ordained objects, each rightly according to the thing that it is, from years sempiternal. Each thing in Nature, therefore, whether animate or inanimate, mentally self-conscious or not self-conscious, is governed in its being and in its operation by an indwelling Vision and Power, to us subconscient or inconscient because we are not conscious of it, but not inconscient to... 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 ...
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