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... aware of the true vital, one gets all these things as inherent in the true vital. Page 186 It is as I told you—only by losing ego and having the sense of the Infinite can one experience the true vital. So you got the experience of the loss of ego and the sense of a true vital existence. But there are all those parts of the human vital nature that are not the true vital and these are... life-forces. The True Vital Being and Consciousness There is behind all the vital nature in man his true vital being concealed and immobile which is quite different from the surface vital nature. The surface vital is narrow, ignorant, limited, full of obscure desires, passions, cravings, revolts, pleasures and pains, transient joys and griefs, exultations and depressions. The true vital being on the... exterior parts can be dealt Page 185 with more potently and they also made free and perfect. The true vital is in the inner consciousness, the external is that which is instrumental for the present play of Prakriti in the surface personality. When the change comes, the true vital rejects what is out of tune with its own truth from the external and makes it a true instrument for its expression ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - I
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... by the true vital or is it to be kept and changed into the nature of the true vital? In either case, what is the need of an external vital at all if the true vital is already there? The true vital is in the inner consciousness, the external is that Page 126 which is instrumental for the present play of Prakriti in the surface personality. When the change comes, the true vital rejects... consonance with the psychic being—it is the energy of the true vital being, but in the ordinary ignorant vital it is deformed into desire. You have to quiet and purify the vital and let the true vital emerge. Or you have to bring the psychic in front, and the psychic will purify and psychicise the vital and then you will have the true vital energy. 11 September 1933 The Synthesis of Yoga, The... or sensations. There is a recognisable difference between the two functionings. 26 October 1935 "The true vital being ... is wide, vast, calm, strong, without limitations, firm and immovable, capable of all power, all knowledge, all Ananda" [p. 13]. Does this imply that the true vital belongs to the cosmic or supracosmic consciousness? If not, how can it have such qualities? The true being ...

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... consonance with the psychic being—it is the energy of the true vital being, but in the ordinary ignorant vital it is deformed into desire. You have to quiet and purify the vital and let the true vital emerge. Or you have to bring the psychic in front, and the psychic will purify and psychicise the vital and then you will have the true vital energy. Certainly it is better if the vital is brought... stresses emotion rather than sensation and desire, but it is not free from demand and the desire of possession. The Emergence of the True Vital It is through a change in the vital that the deliverance from the blind vital energy must come—by the emergence of the true vital which is strong, wide, at peace, a willing instrument of the Divine and of the Divine alone. Page 111 The vital is... without it. It is simply a question of mastering it and of converting it into the true vital which is at once strong and calm and capable of great intensity and free from ego. It is the nature of the unregenerated vital part on the surface to do like that [ express dissatisfaction, resist change ]. The true vital is different, calm and strong and a powerful instrument submitted to the Divine. ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - IV
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... of the true vital, one gets all these things as inherent in the true vital. * In the change of the vital nature, is the external surface vital to be entirely effaced and replaced by the true vital or is it to be kept and changed into the nature of the true vital? In either case, what is the need of an external vital at all if the true vital is already there? The true vital is in the... mental, vital and physical existence which has the mark of the ego and the ignorance. * "The true vital being... is wide, vast, calm, strong, without limitations, firm and immovable, capable of all power, all knowledge, all Ananda". (P. 13) Does this imply that the true vital belongs to the cosmic or supracosmic consciousness? If not, how can it have such qualities? The true... therefore in connection with the higher consciousness and reflects something of it, though it is not altogether that - it is also in tune with the cosmic Truth. * Page 55 If the true vital is "capable of all power, all knowledge, all Ananda", it seems as if it is the supramental vital itself or the vital of the Ishwara. How can it then be possible for the individual being to have such ...

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... s There is behind all the vital nature in man his true vital being concealed and immobile which is quite different from the surface vital nature. The surface vital is narrow, ignorant, limited, full of obscure desires, passions, cravings, revolts, pleasures and pains, transient joys and griefs, exultations and depressions. The true vital being on the contrary is wide, vast, calm, strong, without... like that; for this brings the sense of union with the Divine and dependence upon it and sole consecration to the Divine alone and the power to change the nature and discover the true mental, the true vital, the true physical being in oneself. Both realisations are necessary for this Yoga. The “I“ or the little ego is constituted by Nature and is at once a mental, vital and physical formation meant... ourselves. On the surface in the Ignorance, it is the mental, vital, physical Prakriti that acts and the Purusha is disfigured, as it were, in the action of Prakriti. It is not our true mental being, our true vital being, our true physical being even that we are aware of; these remain behind, veiled and silent. It is the mental, vital, physical ego that we take for our being until we get knowledge. Sri Aurobindo ...

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... and denied its native line of fulfilment; for behind this outer life soul of desire there is in us an inner and true vital being which has not to be dissolved but brought out into prominence and released to its true working as a power of the Divine Nature. The prominence of this true vital being under the lead of the true inmost soul within us is the condition for the divine fulfilment of the objects... divine living, desire must be abolished and replaced by a purer and firmer motive-power, the tormented soul of desire dissolved and in its stead there must emerge the calm, strength, happiness of a true vital being now concealed within us. Next, life as it is is driven or led partly by the impulse of the life-force, partly by a mind which is mostly a servant and abettor of the ignorant life-impulse, but... although it may take for the immediate purpose a mental, a vital or a physical appearance. It is when there is this death of desire and this calm equal wideness in the consciousness everywhere, that the true vital being within us comes out from the veil and reveals its own calm, intense and potent presence. For such is the true nature of the vital being, prāṇamaya puruṣa ; it is a projection of the Divine ...

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... There is behind all the vital nature in man his true vital being concealed and immobile which is quite different from the surface vital nature. The surface vital is narrow, ignorant, limited, full of obscure desires, passions, cravings, revolts, pleasures and pains, transient joys and griefs, exultations and depressions. The true vital being, on the contrary, is wide, vast, calm, strong, without... without ego, for it knows itself to be a projection and instrument of the Divine: it is the divine Warrior, pure and perfect; in it is an instrumental Force for all divine realisations. It is the true vital being that has become awake and come in front within you. In the same way there is too a true mental being, a true physical being. When these are manifest, then you are aware of a double existence ...

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... been realised.         You wrote: "The higher vital can be like that (calm, strong, ready for the higher Force) but only when the true vital manifests itself." There seems to be no revolt or resistance from the vital. What then prevents my true vital from manifesting?       The things that you are realising more and more fundamentally are liberation, purification, peace and silence... silence, self etc., the static side of the higher consciousness. The dynamic things are only beginning or preparing — the manifestation of the true vital is part of this dynamic realisation. There is no hurry — all will come in its time.         There is started today an easy soaring from plane to still higher plane of consciousness. It was a sweet and joyous flight.       That is good ...

... becomes so intense that I feel as if it would break the being. Is this the effect of the true vital's activity?       If it is the true vital, there is no feeling of breaking the being. That is a rajasic mixture.       EMERGENCE OF THE TRUE VITAL BEING         Once I had a fear that if the vital aspired it would break the body (because of its powerful intensity). Now...       The ascending movement is often felt. What does the vital do in joining with the higher consciousness?       It comes under its influence first — afterwards it develops into the true vital, which is an extension of the higher conscionsness.       By this time, I feel my vital tranquillised, pure, empty of ordinary movements. All this to some extent, and waiting for the descent ...

... Mother reads from Lights on Yoga , "Planes and Parts of the Being". Sweet Mother, has the vital nature of man come out from his true vital being? Come out? What do you call coming out? You mean that first there was the true vital being and that this expresses itself in the physical nature, the earth nature, by the vital which we see? Yes! Mother, why is it so contradictory... ry? Why is the external world so total a contradiction of the divine world? It is exactly the same thing. It is like that. The vital being, the true vital being which Sri Aurobindo describes, is the vital being which is in contact with the Divine, which is entirely surrendered to the Divine and is His instrument; whereas in the ordinary earth consciousness the vital being and also the physical... unimaginable progress of perfection. The physical state as we see it with all its disharmonies, its weaknesses, its uglinesses, is the same deformation as that which has changed the higher vital, the true vital, into the kind of vital we see. And this comes from the same cause: it is cut off from its Origin, with an acute sense of separation which makes one live in an absolutely obscure consciousness which ...

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... front—to psychicise the whole consciousness, i.e. make it subject to the psychic truth and full of the psychic nature. At the same time the ordinary vital being has to disappear and be changed into the true vital. The soul in itself contains all possible strength, but most of it is held behind the veil and it is what comes forward in the nature that makes the difference. In some people the psychic... entire consecration and dedication of all in one to the Mother [ are the signs of the psychic's coming forward ]. It is your psychic being which came in front, probably, or else it is the true vital being in you which was able to come in front because you took the psychic attitude. When the psychic being comes in front, then there is an automatic perception of the true and untrue, the divine... do nothing; gradually the vital and physical as well as the mind get full of this psychic light and truth and sound feeling and purity and such violent attacks as you have are impossible. When the true vital being comes forward, it is something wide and strong and calm, an unmoved and powerful warrior for the Divine and the Truth repelling all enemies, bringing in a true strength and Page 356 ...

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... depths of the true vital are different) is attached on the one side to a superficial mirth and enjoyment, on the other to sorrow and despair and gloom and tragedy,—for these are for it the cherished lights and shades of life; but a bright or wide and free peace or an ānandamaya intensity or, best, a fusing of both in one is the true poise of both the soul and the mind—and of the true vital also—in Yoga... subconscient mind) does not respond to Page 185 outer things, depression is impossible. The self at one end, the stone at the other never get into depression. In between them, the true mind, true vital, true physical consciousness never get depression because they do not give the responses to things that create depression. Naturally the deep depression and low vitality [ in another person ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - IV
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... depths of the true vital are different) is attached on the one side to a superficial mirth and enjoyment, on the other to sorrow and despair and gloom and tragedy,—for these are for it the cherished lights and shades of life; but a bright or wide and free peace or an ā nandamaya intensity or, best, a fusing of both in one is the true poise of both the soul and the mind— and of the true vital also—in ...

... the ecstasy, the vy ā kulat ā [passionate eagerness] and the tears, the talk of Sahana and Sachin and the rest, and it was not your waking self, but the inner being—or part of it, the inner or true vital moved by the psychic consciousness,— that wept these tears and had this experience of ecstasy and peace. In your former experiences you felt it in the waking state; for both movements are necessary... sorrow, nir ā nanda. In stressing on the psychic basis, in wishing you to conquer this other movement, I am only pointing you to the true way of your own nature— of which the psychic bhakti, the true vital love are the real moving forces, and the other is only a superficial immixture. I had hoped to write shortly, but I have not been able to do so. Therefore, for the moment since I have promised ...

... and the emergence of the calm, strength and happiness of a true vital being now concealed within us. This implies not only the development of spiritual equality so that one becomes equal-soul to all things, unmoved by joy and sorrow, the pleasant and unpleasant, success or failure, but also the emergence of the Page 12 true vital being which is within us behind the veil of ignorance. According ...

... depths of the true vital are different) is attached on the one side to a superficial mirth and enjoyment, on the other to sorrow and despair and gloom and tragedy,—for these are for it the cherished lights and shades of life; but a bright or wide and free peace or an ānandamaya intensity or, best, a fusing of both in one is the true poise of both the soul and the mind—and of the true vital also—in Yoga ...

... individual birth and evolution—puts forward a representative of himself on each plane of the consciousness. On the mental plane it is the true mental being, manomaya puruṣa , on the vital plane the true vital being, prāṇamaya puruṣa , on the physical plane the true physical being, annamaya puruṣa . Each being therefore is, so long as the Ignorance lasts, centred round his mental, vital or physical Purusha... 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 and especially the outer nature does not nor the ordinary mental, vital or physical personality ...

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... like that; for this brings the sense of union with the Divine and dependence upon it and sole consecration to the Divine alone and the power to change the nature and discover the true mental, the true vital, the true physical being in oneself. Both realisations are necessary for this Yoga. The "I" or the little ego is constituted by Nature and is at once a mental, vital and physical formation meant... the true being, they are not felt as belonging to oneself, but as outside or surface movements which leave one unmoved and unidentified with them. 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 and especially the outer nature does not nor the ordinary mental, vital or physical personality ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - I
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... live in the part of you that is open to the force and to regard the rest as you would a cut that has to be cleaned or anything else belonging to you but external. The large inner mind and the true vital having shown themselves are bound to get the mastery; but the old lower nature, especially the vital part of it, is bound to struggle for reaffirming its hold on the consciousness. To remain very... but you did not feel it because you were living on the surface altogether and the surface is all crowd and clamour. But in all men there is this silent Purusha, base of the true mental being, the true vital being, the true physical being. It was by your prayer and aspiration that the thing came, to show you in what direction you must travel in order to have the true rasa of things, for it is only when ...

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... bliss above, not just one guardian of the treasure to subdue, but many passages, to the right and the left and below, at every level of our being, and more than one treasure to discover. The True Vital Thus, there is a kind of threshold to be crossed if we want to find the true life force behind the troubled life of the frontal man. According to traditional spiritual teachings, this crossing... great enough to deny itself and move endlessly to a higher truth. Behind this childish, restless, easily exhausted vital, we will find a quiet and powerful vital – what Sri Aurobindo calls the true vital – that contains the very essence of the Life Force devoid of its sentimental and painful byproducts. We enter a state of peaceful, spontaneous concentration, like the sea beneath the movement of ...

... form; it puts forward and develops a soul-personality, a distinct psychic being to represent it. This psychic being remains still behind the veil in our subliminal part, like the true mental, the true vital or the true or subtle physical being within us: but, like them, it acts on the surface life by the influences and intimations it throws up upon that surface; these form part of the surface aggregate ...

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... Force, Ananda in the consciousness, their workings there—the realisation of the divine or spiritual love, the perception of one's own psychic being, the discovery of one's own true mental being, true vital being, true physical being, the realisation of the overmind or the supramental consciousness, the clear perception of the relation of all these things to our present inferior nature and their action ...

... ourselves. On the surface in the Ignorance, it is the mental, vital, physical Prakriti that acts and the Purusha is disfigured, as it were, in the action of Prakriti. It is not our true mental being, our true vital being, our true physical being even that we are aware of; these remain behind, Page 111 veiled and silent. It is the mental, vital, physical ego that we take for our being until we get ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - I
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... past evolution in Matter, which lives and was born and will die, the other a subliminal force of life which is not cabined between the narrow boundaries of our physical birth and death, but is our true vital being behind the form of living which we ignorantly take for our real existence. Even in the matter of our being there is this duality; for behind our body we have a subtler material existence which ...

Sri Aurobindo   >   Books   >   CWSA   >   The Life Divine
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... form; it puts forward and develops a soul personality, a distinct psychic being to represent it. This psychic being remains still behind the veil in our subliminal part, like the true mental, the true vital or the true or subtle physical being within us: but, like them, it acts on the surface life by the influences and intimations it throws up upon that surface; these form part of the surface aggregate ...

Sri Aurobindo   >   Books   >   CWSA   >   The Life Divine
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... constructive environments must therefore be considered, so far as they have any supraphysical habitat, as annexes of the vital or of the lower mental planes of existence. But there are also the true vital worlds,—original constructions, organised developments, native habitats of the universal life-principle, the cosmic vital Anima, acting in its own field and in its own nature. On his internatal journey ...

Sri Aurobindo   >   Books   >   CWSA   >   The Life Divine
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... তােমার অনুভূতি খুব ভাল – উপরের শক্তির চক্র (কাৰ্য্যকরী-গতি) নামছে নীচ প্রকৃতিকে আলােকিত ও সচেতন করবার জন্য, আর এদিকে মায়ের কার্য্যের জন্য ভিতরের higher vital পুরুষ সামনে এসেছে – আমরা যাকে বলি true vital being ! তােমার কাজ দেখে মা খুব সন্তুষ্ট হয়েছেন ৷ কোন ভয় নেই – অহংকার ইত্যাদিকে স্থান না দিয়ে সরলভাবে মায়ের কাজ করে যাও, সবদিকে উন্নতি হয়ে যাবে ৷ 18.4.35 এই সব difficulties সাধনায় ...

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... It [ the lotus ] means consciousness. The opening of the lotus is the opening of some part of the consciousness. The opening of the lotuses 2 means, I suppose, the opening of the true vital and physical consciousness in which the spiritual being (the Swan) can manifest with all the consequences of that opening. The lotus must represent owing to its numerous petals the "thousand ...

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... Divine Power and Grace and in the divine element within you, psychic and spiritual, that through these the nature will be transformed and the ego replaced by the true person and the animal by the true vital and physical being become fit instruments of the Divine Mother. Yes, these experiences [ of the smallness of the egoistic person ] always come when one is opening into the wideness of the ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - IV
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... is the right way—to keep the peace of the higher consciousness, then even if there is vital disturbance, it will be only on the surface. The foundation will remain till the Force can release the true vital. Detachment, silence, inner peace are certainly indispensable for the spiritual progress—a quiet peace-filled detachment. In that peace the Force must do its work. Attacks of confusion, pains ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - II
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... hold you gave them. The two lines of forces are the line of these lower vital forces and the line of the true movement of forces resting on the psychic consciousness and opening the true mind, the true vital, the true physical consciousness to the action of the Higher Force. If you persist in rejecting the former and aspiring for the latter, the struggle will diminish after a time and the true path become ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - IV
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... Page 49 below is not divine, it is a confusion full of darkness and disturbance. When the knowledge from above comes, then there is light and you will then be able to see what is the true vital movement and the real harmony of the mind, vital and body. Do not allow these stormy conditions to take hold of you. Is getting knowledge from above and getting it by the mind in its own capacity ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - IV
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... always the impulse and the strength to take, it is also that which is capable of giving itself to the utmost; because it knows how to possess, it knows also how to abandon itself without reserve. The true vital movement is the most beautiful and magnificent of movements; but it has been twisted and turned into the most ugly, the most distorted, the most repulsive. Wherever into a human story of love, there ...

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... the universal mind, the universal life forces, the universal physical forces. Sometimes, on the other hand, we mean an inmost mental, vital, physical, more specifically called the true mind, the true vital, the true physical consciousness which is nearest to the soul and can most easily and directly respond to the Divine Light and Power. There is no real Yoga possible, still less any integral Yoga ...

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... like that; for this brings the sense of union with the Divine and dependence upon It and sole consecration to the Divine alone and the power to change the nature and discover the true mental, the true vital, the true physical being in oneself. Both realisations are necessary for this Yoga. The "I" or the little ego is constituted by Nature and is at once a mental, vital and physical formation meant ...

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... 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. prāṇamaya puruṣa —soul in life; the (true) vital being. the physical (being) —not the body alone, but the whole physical mind, vital, material nature. physical mind —See under mind . physical vital —the part of the vital that is ...

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... form; it puts forward and develops a soul-personality, a distinct psychic being to represent it. This psychic being remains still behind the veil in our subliminal part, like the true mental, the true vital or the true or subtle physical being within us: but, like them, it acts on the surface life by the influences and intimations it throws up upon that surface; these form part of the surface aggregate ...

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... individual birth and evolution—puts forward a representative of himself on each plane of the consciousness. On the mental plane it is the true mental being, manomaya puruṣa , on the vital plane the true vital being, prāṇamaya puruṣa , on the physical plane the true physical being, annamaya puruṣa . Each being, therefore is, so long as the Ignorance lasts, centred round his mental, vital or physical ...

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... something like a quiet ease (there's no equivalent in French). A quiet ease. It has been all cramped up, and now it must widen. The inner life of the prana must be widened (the inner vital, the true vital, the being that has the experiences I told you about—the piece of glass, the glimpse of the sea); that's what must widen. And vast, vast.... It is all cramped up and it suffers. It has to be relaxed ...

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... mind, physical mind, subconscient mind) does not respond to outer things, depression is impossible. The self at one end, the stone at the other never get into depression. In between, the true mind, true vital, true physical consciousness never get depression because they do not give the responses to things that create depression.   I have raised this question again because X tells me that ...

... itself but of all my human nature. And that it would no longer remain a mere witness as now, and let the outer being act through it.       The higher vital can be that. but only when the true vital manifests itself—always calm, strong, ready for any action of the higher Force.         To express love and joy is a usual movement of the heart. How is it that now I experience this as ...

...         Is that ego to be rejected outright? Or is it to be transformed so that it demands nothing but only gives itself to the Mother?       The ego has to be thrown out— it is the true vital being that gives itself to the Mother.         H told me, as one goes on progressing higher and higher one's ego tends to become greater and greater till the Overmind is reached. Is that ...

...       Not until the final change, when calm and action are fused into each other. Except that strength may come in before that and a strong wide calm be experienced. That happens when the true vital emerges.       The Peace, Purity and Calm of the Self must be fixed — otherwise the active Descent may find the forces it awakes swayed on by lower Powers and a confusion created. That has happened ...

... : Not much. Too much of vital glow and charm may be due even to the hostile forces and it maybe dangerous. Disciple : Does beauty belong to the vital world? Sri Aurobindo : The true vital world is a world full of beauty and grandeur. Disciple : Is not beauty a part of perfection? Sri Aurobindo : Yes, it is; but beauty and perfection do not always go together in life ...

... Not much. Too much of vital glow and charm may be due even to the hostile forces and it may be dangerous. Disciple : Does beauty belong to the vital world? Sri Aurobindo : The true vital world is a world full of beauty and grandeur. Disciple : Is not beauty a part of perfection? Sri Aurobindo : Yes, it is; but beauty and perfection do not always go together in ...

... indelible consciousness of the truth that this measure is no mere administrative proposal but a blow straight at the heart of the nation. The failure to Page 71 voice clearly this, the true & vital side of the question can arise only from want of moral courage or from that fatal inability to pass beyond superficialities & details & understand in their fullness deep truths & grand issues in ...

Sri Aurobindo   >   Books   >   CWSA   >   Bande Mataram
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... past evolution in Matter, which lives and was born and will die, the other a subliminal force of life which is not cabined between the narrow boundaries of our physical birth and death, but is our true vital being behind the form of living which we ignorantly take for our real existence. Even in the matter of our being there is this duality; for behind our body we have a subtler material existence which ...

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... form; it puts forward and develops a soul personality, a distinct psychic being to represent it. This psychic being remains still behind the veil in our subliminal part, like the true mental, the true vital or the true or subtle physical being within us: but, like them, it acts on the surface life by the influences and intimations it throws up upon that surface; these form part of the surface aggregate ...

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... 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, energies of action and of all the ...

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... another state of consciousness than the ordinary physical consciousness. Sri Aurobindo has spoken—I believe I have read it to you, I think it's in The Synthesis of Yoga —of the true mind, the true vital and the true physical or subtle physical, and he has said that they co-exist with the ordinary mind, vital and physical, and that in certain conditions one may enter into contact with them, and then ...

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... divine living, desire must be abolished and replaced by a purer and firmer motive-power, the tormented soul of desire dissolved and in its stead there must emerge the calm, strength, happiness of a true vital being now concealed within us. Next, life as it is is driven or led partly by the impulse of the life-force, partly by a mind which is mostly a servant and abettor of the ignorant life-impulse, but ...

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... form; it puts forward and develops a soul-personality, a distinct psychic being to represent it. This psychic being remains still behind the veil in our subliminal part, like the true mental, the true vital or the true or subtle physical being within us: but, like them, it acts on the surface life by the influences and intimations it throws up upon that surface; these form part of the surface aggregate ...

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... the change. The impatience and restless disquietude come from the vital which brings that even into the aspiration. The aspiration must be intense, calm and strong (that is the nature of the true vital also) and not restless and impatient,—then alone it can be stable. It is the psychic that gives the true aspiration—if the vital is purified and subjected to the psychic, then the vital gives ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - II
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... In stressing on the psychic basis, in wishing you to conquer this Page 343 other movement, I am only pointing you to the true way of your own nature—of which the psychic bhakti, the true vital love are the real moving forces, and the other is only a superficial immixture. Human Love and Divine Love May I put in a plea for my poor Supramental against which you seem to have something ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - II
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... Force, Ananda in the consciousness, their workings there, the realisation of the divine or spiritual love, the perception of one's own psychic being, the discovery of one's own true mental being, true vital being, true physical being, the realisation of the overmind or the supramental consciousness, the clear perception of the relation of all these things to our present inferior nature and their action ...

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... the universal mind, the universal life forces, the universal physical forces. Sometimes, on the other hand, we mean an inmost mental, vital, physical, more specifically called the true mind, the true vital, the true physical consciousness which is nearest to the soul and can most easily and directly respond to the Divine Light and Power. There is no real Yoga possible, still less any integral Yoga ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - I
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... individual birth and evolution—puts forward a representative of himself on each plane of the consciousness. On the mental plane it is the true mental being, manomaya puruṣa , on the vital plane the true vital being, prāṇamaya puruṣa , on the physical plane the true physical being, annamaya puruṣa . Each being therefore is, so long as the Ignorance lasts, centred round his mental, vital or physical Purusha ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - I
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... thumb! That of course is a symbolic image. For usually when one sees anybody's psychic being in a form, it is bigger than that. As for the inner being, one feels it big because the true mental or the true vital or even the true physical being is much wider in consciousness than the external consciousness which is limited by the body. If the external parts seem to occupy the whole consciousness, it is when ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - I
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... 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. Higher ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - I
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... confused together. Where there Page 121 is the intensity with a pure and full satisfaction, contentment and gratitude leaving no room for claim, demand or depressing reaction, that is the true vital movement. I think it needful at this stage of your sadhana to repeat my previous warning about not allowing any vital mixture. It is the crudity of the unregenerated vital that prevents the ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - IV
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... One becomes too directly aware of the vital plane, its worlds, its beings, and the direct action of their formations on the earthlife. One has to become aware also at the same time of one's own true vital being and act from it and not from the surface or desire vital in relation to all these things. All this effect does not come at once,—it develops as the contact with the cosmic Life increases. ...

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... No, [ the vital ego is ] certainly not [ a hostile power ]—it is part of the ordinary human nature, everybody has it. It has to be purified and transformed, the ego being replaced by the true vital being of which it is a distorted shadow. The forces of the lower nature are often rebellious and resist transformation out of attachment to the familiar movements of the Ignorance, desire, vanity ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - IV
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... Atmashakti, Nature's chief means of effectuation, and without its support neither mind nor body can utilise their possibilities or realise their aim here in existence. It is only if the inner or true vital being replaces the outer life-personality that the drive of the vital ego can be wholly overcome and the life-force become the servant of the soul and a powerful instrumentation for the action of ...

Sri Aurobindo   >   Books   >   CWSA   >   The Life Divine
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... all Matter and be aware of his physical being as only a movement in its movement. 3 Still more is it possible for him to feel constantly and normally the whole sea of the infinite life as his true vital existence and his own life as only a wave of that boundless surge. And more easily yet is it possible for him to unite himself in mind and heart with all existences, be aware of their desires, struggles ...

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... truth is the root and condition of life and to believe a lie, to live in a lie, is to deliver oneself to disease and death. The belief that a subject nation can acquiesce in subjection and yet make true & vital progress, growing to strength in its chains, is a lie. The idea that mitigations of subjection constitute freedom or prepare a race for freedom or that anything but the exercise of liberty fits ...

Sri Aurobindo   >   Books   >   CWSA   >   Bande Mataram
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... it is something behind the life of the mineral, a consciousness supporting rather than inhabiting it, using but not used by it, that is their possessor. In the plant world for the first time a true vital consciousness appears in earth Nature. 65 All the trend and purpose of Nature in terrestrial existence is to manifest the yet unmanifested. Her continual aim is to develop out of what ...

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... dissolution of the vital and mental sheaths? Page 123 The outer form only dissolves, unless that too is made conscious and is organised round the divine centre. But the true mental, the true vital and even the true subtle physical persist: it is that which keeps all the impressions received in earthly life and builds the chain of Karma. If we go a little way within ourselves, we shall discover ...

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... the dissolution of the vital and mental sheaths?   A: The outer form only dissolves, unless that too is made conscious and is organised round the divine centre. But the true mental, the true vital and even the true subtle-physical persist: it is that which keeps all the impressions received in earthly life and builds the chain of Karma.   Now, wouldn't this answer by the Mother mean; ...

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... us and at his profound est the lord of these movements. On every level of our existence there is the Purusha. I believe the Purusha is called in the Aurobindonian terminology our true mental, our true vital, our true subtle-physical. It is wide and calm and clear, unlike our superficial individuality. I believe it is the terminus of our inner mind, vital and subtle-physical.   Your final question ...

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... the surface, in the Ignorance, it is the mental, vital, physical Prakriti that acts and the Purusha is disfigured, as it were, in the action of the Prakriti. It is not our true mental being, our true vital being, our true physical being even that we are aware of; these remain behind, veiled and silent. It is the mental, vital, physical ego that we take for our being until we get knowledge. Letters ...

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... the outer physical and the inner physical, lies the true being, the Purusha, in the form of "an inmost Page 345 mental, vital, physical, more specifically called the true mind, the true vital, the true physical consciousness". 23 The psychic being behind the outer being and the inner being and supporting them both is also a Purusha (Fig. 3). Purusha Prakriti ...

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... ignore that point for the moment and keep to the rough nomenclatures as given above. Let us recapitulate before we proceed further: Mind — the faculty that seeks to know what is right and good and true; Vital — the faculty hunting after pleasures, happinesses and satisfactions. The vital is, by our Page 81 simplistic definition, supposed to be blind and impetuous; whereas the mind ...

... naturally comes to an end." (CWM, Vol. 3, pp. 145-46) "The outer form only dissolves; unless that too is made conscious and is organised round the divine centre. But the true mental, the true vital and even the true subtle physical persist: it is that which keeps all the impressions received in earthly life and builds Page 150 the chain of Karma." (CWM, Vol. 15, p. 134) ...

... but you did not feel it because you were living on the surface altogether, and the surface is all crowd and clamour. But in all men there is this silent Purusha, base of the true mental being, the true vital being, the true physical being. It was by your prayer and aspiration that the thing came, to show you in what direction you must travel in order to have the true rasa of things, for it is only when ...

... mental coating and cleansed even more this Matter of a thousand vital vibrations throbbing with their reactions of desire, attraction or repulsion, plus or minus, yes or no (and this is not even a true “vital" like that of the animal, but still the Mind creeping in and lurk­ing in Matter), once clarity has been achieved and the first jungle cleared, then the physical consciousness, the consciousness of ...

... the psychic’s confidence in the Mother and the surrender that goes with it, i.e. “Whatever she wills is best for me” and the vastness which you feel now, — it is the wideness of the true self of the true mental, vital, physical being also, from which such things fall like dust, for they are of no importance to it whatever.... It is the one thing to do, to get permanently into the wideness, peace ...

... consent. You have to insist till it recognises the truth and is willing to be transformed and to accept the Mother's help and grace. If the mind is sincere and the psychic aspiration complete and true, the vital can always be made to change. 15 July 1932 As for the feeling of people that there must be something bad in you, it does not arise merely from your relations with X. The Mother and I do not... The Mother's help is always there for those who are willing to receive it. But you must be conscious of your vital nature, and the vital nature must consent to change. It is no use merely observing that it is unwilling and that, when thwarted, it creates depression in you. Always the vital nature is not at first willing and always when it is thwarted or asked to change, it creates this depression by... "good" and "bad" in this way; we look only at what helps or hinders the sadhana. There is nothing in you that is not in many other sadhaks. What makes people hesitate to help you is your subjection to vital moods—all this weeping, self-starvation, uncertain temper; your unsteadiness—for today you accept help, tomorrow you reject it; your want of Page 301 trust in others—which you have often ...

... —it is the wideness of the true self, of the true mental, vital, physical being also, from which such things fall off like dust, for they are of no importance to it whatever. It is the one thing to do, to get permanently into the wideness, peace and silence and let the ego dissolve in it and the attachments fall away. The portion below the navel is the lower vital,—in your case it has become... that they can progress fast if they want in their own way. In any case the remedy for all that is to find one's true self above mind and vital and so not bound by temperament. Laxity The rigidity was in the obstinacy with which your mind and vital clung to their own ideas and vital habits and did not want to change. But the result was rather laxity, a general looseness which did not want to tune... case ] is vital indecision—the other is vital instability. 1 Those who can't choose, have the vital indecision and it is usually due to a too active physical mind, seeing too many things or too many sides at a time. The other rises from a lack of control and too much impulse. It [ failure in whatever one tries to do ] usually comes from a certain instability in the lower vital which does ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - IV
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... 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 of, 336-60 true, 91 vital, see Vital, the Body-consciousness, 67, 68, 69, 70, 71, 164, 339-41 Brahman, 96, 170-71, 296, 374, 375,378, 379 and the Self, 121 cf. Divine, the Bucke, R.M., 371 Buddha... 393 meaning of Nirvana in, 226 Vidya, see Knowledge Vital (being), the, 17, 337 and the emotional being, 63 four parts of, 63-64 functions of, 64 higher vital, 63 lower vital, 63, 63-64 and mind distinguished, 339-40 outer (surface), 62-67 physical vital, 66 Vital mind, see under Physical (being), the Vivekananda, 38... being stages of development, 17-19 Philistine, the (the sensational man), 275-78 Physical mind, see under Mind Physical vital, see under Vital (being), the Physical (being, outer, surface), the, 67-71, 337 vital-physical, 64 Prajna, 23, 209, 215, 297 Prakriti, 86, 384 higher and lower, 106 See also Nature; Purusha and Prakriti ...

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... any cost. It was another part of your vital that would have liked to take that attitude, but this smaller part prevented it and brought in a confusion and a mixture which was rather used by the adverse forces to turn you away from belief in or hope of the goal. This confusion of mind and vital you must get rid of—you must call in the true reason and the higher vital to cast out these movements. A higher... could well be overcome or one could pass beyond in spite of them if this part of the vital were not there or were not so strong to intervene. If I have many times urged upon you equanimity, steadfast patience, cheerfulness or whatever is contrary to this spirit, it is because I wanted you to recover your true inner vital self and get rid of this intruder. If you give it rein, it is extremely difficult... itself. When Mother first saw you in the verandah of the old house she said, "That is a man with a large and strong vital" and it was true, nor do I think it has at all gone, but you have pushed it to the back and it turns up only when you are in good condition. The other, this small vital which is taking so much space now, must have been there but latent, perhaps because you had had a strong and successful ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - IV
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... of Faith Mental faith combats doubt and helps to open to the true knowledge; vital faith prevents the attacks of the hostile forces or defeats them and helps to open to the true spiritual will and action; physical faith keeps one firm through all physical obscurity, inertia or suffering and helps to open to the foundation of the true consciousness; psychic faith opens to the direct touch of the Divine... not yet manifested, achieved or realised, but which yet the Knower within us, even in the absence of all indications, feels to be true or supremely worth following or achieving. This thing within us can last even when there is no fixed belief in the mind, even when the vital struggles and revolts and refuses. Who is there that practises the Yoga and has not his periods, long periods of disappointment... experiences should not be there in such a way as to replace the true attitude and bring disappointment and revolt. Bhakti is not an experience, it is a state of the heart and soul. It is a state which comes when the psychic being is awake and prominent. It is for that reason that I asked you to cleave to the psychic way and not go back to that of vital desire. I have not said that your psychic being was "in ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - II
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... mark.] They say that you are now handling the lower vital and so the general trouble. True? Subconscient vital physical—the lower vital is irrational, but not so utterly "without reasons" as that. July 8, 1935 J says he has no personal difficulties; he has to suffer for the sake of the Asram. Rubbish! His own vital has always been vehement and unstable. You say his depression... to be a washout. Have I fallen again into the blessed lower vital dungeon? I suppose so. It is the vital that refuses to leave its movements and yet at the same [time] can't enjoy them (i.e. why life seems to be a washout). I am more and more relapsing into a gloom and glum. Tamas of a disappointed but still recalcitrant vital. Do you intend to give me a push or a kick this time at... But why accept a depression which has no reason for its existence? Is it, as our friend Jaswant says, the Asram vital that affects me, or a personal one? In Jaswant's case it is personal—in yours it looks like surrender to the "Asram" or rather to the "anti-Asram" vital. But I have suffered enough, enough, more than my share. One can't go on, you know, with a spiritual dietary of 3 chief ...

... emotion of the vital being and the heart. Likewise vitalism stands over against materialism, and idealism or romanticism over against realism and naturalism. Bergson contra Haeckel, Paul Verlaine contra Guy de Maupassant and Théophile Gautier. But it does not mean that we shall arrive at the true universal literature if we solely cling to idealism, the vital being or emotion. True, the vital being is... 53 above the body, and the creation has been extended and liberated to a great extent in it, but the universal is not met even here. The vital being is the second bondage of man. The poetry that has been created or based exclusively on the vital or the emotional stuff is clumsy and disorderly. There we find too much of the personality, the idiosyncrasy and fancy of the particular individual... something momentous and significant. And here is the foundation of true literature. But still there is the admixture of popular, plebeian manners, modes of rustic consciousness. The touch of spirituality, i.e. Soulfulness, the savour of a bliss found elsewhere in seclusion and isolation and the wide universal experiences of a true seer have not yet penetrated there. The great poet exceeds not only ...

... the Vital The surrender of the vital is always difficult, because of the unwillingness of the forces of the universal vital Ignorance. But that does not mean a fundamental incapacity. The ordinary vital is never willing to surrender. The true inmost vital is different—surrender to the Divine is as necessary to it as to the psychic. If there is any identification with the vital demands... what I wanted you to have; it is the only basis in which one is free from troubles and reactions and goes steadily forward. Not to impose one's mind and vital will on the Divine but to receive the Divine's will and follow it, is the true attitude of sadhana. Not to say, "This is my right, want, claim, need, requirement, why do I not get it?" but to give oneself, to surrender and to receive with... used to control the mind, vital and physical and change them or to bring down the higher consciousness or for any other Yogic purpose or high purpose, that is called Tapasya. Tapasya has predominated in your sadhana, for you have a fervour and active energy which predisposes you to that. No way is entirely easy, and in that of surrender the difficulty is to make a true and complete surrender. ...

Sri Aurobindo   >   Books   >   CWSA   >   Letters on Yoga - II
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... usually acts through the inner being that is just behind the outer. Is there any substance in my statement? It is correct as a distinction between the true mental, vital, physical beings and the outer layers of the inner mind, vital and physical.   The inner parts in everybody remain vulgar or become high according as they are turned to the outward forces of the Ignorance or towards... Through which centre does the inner being manifest itself? Do you not know that the inner being means the inner mind, inner vital, inner physical with the psychic behind as the inmost? How can there be one centre for all that?   Is it true that the point between the eyebrows is the centre of the will as well as of the inner vision? It is the centre of the inner mind... self-giving, the psychic usually after a time opens of itself.   It is impossible to become like a child giving oneself entirely until the psychic is in control and stronger than the vital.   It is true of every soul on earth that it is a portion of the Divine Mother passing through the experiences of the Ignorance in order to arrive at the truth of its being and be the instrument of a ...

... direct experience of the true nature of life, no actual realisation of the life force and the life spirit. It is by opening this other level or depth of experience within and by admission to the vital consciousness and vital sense that the mind can get the true and direct experience. Still, even then, so long as it is on the mental level, the experience is limited by the vital terms and their mental... greatened sense and knowledge. The supramental transformation supravitalises the vital, reveals it as a dynamics of the spirit, makes a complete opening and a true revelation of all the spiritual reality behind and within the life force and the life spirit and of all its spiritual as well as its mental and purely vital truth and significance. The supermind in its descent into the physical being awakens... images of truth or falsehood or else mixed things, partly true, partly false, and may be too either mere shells and representations or images inspired with a temporary life and consciousness and, it may be, carrying in them in one way or another some kind of beneficent or maleficent action or some willed or unwilled effectiveness on our minds or vital being or through them even on the body. These transcriptions ...

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... progress who were stagnant for years together. There is a loss account but a gain account also. 8 June 1935 They say that you are now handling the lower vital and so the general trouble. True? Subconscient vital physical—the lower vital is irrational, but not so utterly "without reason" as that. 8 July 1935 Page 343 Some time back you wrote to me: "Never has there been such an... come down along with us into the physical consciousness. Many have followed—some unluckily without sufficient preparation in the mind and vital, some holding on to the vital and mind and living still between the three, some totally but with a prepared mind and vital. The total descent into the physical is a very troublesome affair—it means a long and trying period of difficulty, for the physical is normally... very great. When the sadhana is taking place on the mental or vital plane, it is more easy to control or change, because the mind and vital are more plastic than the physical. But on the other hand if something is definitely gained on the physical plane, there is a more lasting and complete fulfilment than when it is on the mental or vital alone. 19 March 1935 What does supramentalisation mean ...

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