WE HAVE to deal with the complex action of all these instruments and set about their purification. And the simplest way will be to fasten on the two kinds of radical defect in each, distinguish clearly in what they consist and set them right. But there is also the question where we are to begin. For the entanglement is great, the complete purification of one instrument depends on the complete purification too of all the others, and that is a great source of difficulty, disappointment and perplexity, — as when we think we have got the intelligence purified, only to find that it is still subject to attack and over-clouding because the emotions of the heart and the will and sensational mind are still affected by the many impurities of the lower nature and they get back into the enlightened buddhi and prevent it from reflecting the pure truth for which we are seeking. But we have on the other hand this advantage that one important instrument sufficiently purified can be used as a means for the purification of the others, one step firmly taken makes easier all the others and gets rid of a host of difficulties. Which instrument then by its purification and perfection will bring about most easily and effectively or can aid with a most powerful rapidity the perfection of the rest?

Since we are the spirit enveloped in mind, a soul evolved here as a mental being in a living physical body, it must naturally be in the mind, the antahkarana, that we must look for this . . desideratum. And in the mind it is evidently by the buddhi, the intelligence and the will of the intelligence that the human being is intended to do whatever work is not done for him by the physical or nervous nature as in the plant and the animal. Pending the evolution of any higher supramental power the intelligent will must be our main force for effectuation and to purify it becomes a very primary necessity. Once our intelligence and will are well

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purified of all that limits them and gives them a wrong action or wrong direction, they can easily be perfected, can be made to respond to the suggestions of Truth, understand themselves and the rest of the being, see clearly and with a fine and scrupulous accuracy what they are doing and follow out the right way to do it without any hesitating or eager error or stumbling deviation. Eventually their response can be opened up to the perfect discernings, intuitions, inspirations, revelations of the supermind and proceed by a more and more luminous and even infallible action. But this purification cannot be effected without a preliminary clearing of its natural obstacles in the other lower parts of the antahkarana, and the chief natural obstacle running through the whole action of the antahkarana, through the sense, the mental sensation, emotion, dynamic impulse, intelligence, will, is the intermiscence and the compelling claim of the psychic prana. This then must be dealt with, its dominating intermiscence ruled out, its claim denied, itself quieted and prepared for purification.

Each instrument has, it has been said, a proper and legitimate action and also a deformation or wrong principle of its proper action. The proper action of the psychic prana is pure possession and enjoyment, bhoga. To enjoy thought, will, action, dynamic impulse, result of action, emotion, sense, sensation, to enjoy too by their means objects, persons, life, the world, is the activity for which this prana gives us a psycho-physical basis. A really perfect enjoyment of existence can only come when what we enjoy is not the world in itself or for itself, but God in the world, when it is not things, but the Ananda of the spirit in things that forms the real, essential object of our enjoying and things only as form and symbol of the spirit, waves of the ocean of Ananda. But this Ananda can only come at all when we can get at and reflect in our members the hidden spiritual being, and its fullness can only be had when we climb to the supramental ranges. Meanwhile there is a just and permissible, a quite legitimate human enjoyment of these things, which is, to speak in the language of Indian psychology, predominantly sattwic in its nature. It is an enlightened enjoyment principally by the perceptive, aesthetic and emotive mind, secondarily only

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by the sensational, nervous and physical being, but all subject to the clear government of the buddhi, to a right reason, a right will, a right reception of the life impacts, a right order, a right feeling of the truth, law, ideal sense, beauty, use of things. The mind gets the pure taste of enjoyment of them, rasa, and rejects whatever is perturbed, troubled and perverse. Into this acceptance of the clear and limpid rasa, the psychic prana has to bring in the full sense of life and the occupying enjoyment by the whole being, bhoga, without which the acceptance and possession by the mind, rasa-grahana, would not be concrete enough, would . be too tenuous to satisfy altogether the embodied soul. This contribution is its proper function.

The deformation which enters in and prevents the purity, is a form of vital craving; the grand deformation which the psychic prana contributes to our being, is desire. The root of desire is the vital craving to seize upon that which we feel we have not, it is the limited life's instinct for possession and satisfaction. It creates the sense of want, — first the simpler vital craving of hunger, thirst, lust, then these psychical hungers, thirsts, lusts of the mind which are a much greater and more instant and pervading affliction of our being, the hunger which is infinite because it is the hunger of an infinite being, the thirst which is only temporarily lulled by satisfaction, but is in its nature insatiable. The psychic prana invades the sensational mind and brings into it the unquiet thirst of sensations, invades the dynamic mind with the lust of control, having, domination, success, fulfilment of every impulse, fills the emotional mind with the desire for the satisfaction of liking and disliking, for the wreaking of love and hate, brings the shrinkings and panics of fear and the strainings and disappointments of hope, imposes the tortures of grief and the brief fevers and excitements of joy, makes the intelligence and intelligent will the accomplices of all these things and turns them in their own kind into deformed and lame instruments, the will into a will of craving and the intelligence into a partial, a stumbling and an eager pursuer of limited, impatient, militant prejudgment and opinion. Desire is the root of all sorrow, disappointment, affliction, for though it has a feverish joy of

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pursuit and satisfaction, yet because it is always a straining of the being, it carries into its pursuit and its getting a labour, hunger, struggle, a rapid subjection to fatigue, a sense of limitation, dissatisfaction and early disappointment with all its gains, a ceaseless morbid stimulation, trouble, disquiet, aśānti. To get rid of desire is the one firm indispensable purification of the psychical prana, — for so we can replace the soul of desire with its pervading immiscence in all our instruments by a mental soul of calm delight and its clear and limpid possession of ourselves and world and Nature which is the crystal basis of the mental life and its perfection.

The psychical prana interferes in all the higher operations to deform them, but its defect is itself due to its being interfered with and deformed by the nature of the physical workings in the body which Life has evolved in its emergence from matter. It is that which has created the separation of the individual life in the body from the life of the universe and stamped on it the character of want, limitation, hunger, thirst, craving for what it has not, a long groping after enjoyment and a hampered and baffled need of possession. Easily regulated and limited in the purely physical order of things, it extends itself in the psychical prana immensely and becomes, as the mind grows, a thing with difficulty limited, insatiable, irregular, a busy creator of disorder and disease. Moreover, the psychical prana leans on the physical life, limits itself by the nervous force of the physical being, limits thereby the operations of the mind and becomes the link of its dependence on the body and its subjection to fatigue, incapacity, disease, disorder, insanity, the pettiness, the precariousness and even the possible dissolution of the workings of the physical mentality. Our mind instead of being a thing powerful in its own strength, a clear instrument of conscious spirit, free and able to control, use and perfect the life and body, appears in the result a mixed construction; it is a predominantly physical mentality limited by its physical organs and subject to the demands and to the obstructions of the life in the body. This can only be got rid of by a sort of practical, inward psychological operation of analysis by which we become aware of the mentality as a

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separate power, isolate it for a free working, distinguish too the psychical and the physical prana and make them no longer a link for dependence, but a transmitting channel for the Idea and Will in the buddhi, obedient to its suggestions and commands; the prana then becomes a passive means of effectuation for the mind's direct control of the physical life. This control, however abnormal to our habitual poise of action, is not only possible, — it appears to some extent in the phenomena of hypnosis, though these are unhealthily abnormal, because there it is a foreign will which suggests and commands, — but must become the normal action when the higher Self within takes up the direct command of the whole being. This control can be exercised perfectly, however, only from the supramental level, for it is there that the true effective Idea and Will reside and the mental thought-mind, even spiritualised, is only a limited, though it may be made a very powerful deputy.

Desire, it is thought, is the real motive power of human living and to cast it out would be to stop the springs of life; satisfaction of desire is man's only enjoyment and to eliminate it would be to extinguish the impulse of life by a quietistic asceticism. But the real motive power of the life of the soul is Will; desire is only a deformation of will in the dominant bodily life and physical mind. The essential turn of the soul to possession and enjoyment of the world consists in a will to delight, and the enjoyment of the satisfaction of craving is only a vital and physical degradation of the will to delight. It is essential that we should distinguish between pure will and desire, between the inner will to delight and the outer lust and craving of the mind and body. If we are unable to make this distinction practically in the experience of our being, we can only make a choice between a life-killing asceticism and the gross will to live or else try to effect an awkward, uncertain and precarious compromise between them. This is in fact what the mass of men do; a small minority trample down the life instinct and strain after an ascetic perfection; most obey the gross will to live with such modifications and restraints as society imposes or the normal social man has been trained to impose on his own mind and actions;

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others set up a balance between ethical austerity and temperate indulgence of the desiring mental and vital self and see in this balance the golden mean of a sane mind and healthy human living. But none of these ways gives the perfection which we are seeking, the divine government of the will in life. To tread down altogether the prana, the vital being, is to kill the force of life by which the large action of the embodied soul in the human being must be supported; to indulge the gross will to live is to remain satisfied with imperfection; to compromise between them is to stop half way and possess neither earth nor heaven. But if we can get at the pure will undeformed by desire, — which we shall find to be a much more free, tranquil, steady and effective force than the leaping, smoke-stifled, soon fatigued and baffled flame of desire, — and at the calm inner will of delight not afflicted or limited by any trouble of craving, we can then transform the prana from a tyrant, enemy, assailant of the mind into an obedient instrument. We may call these greater things, too, by the name of desire, if we choose, but then we must suppose that there is a divine desire other than the vital craving, a God-desire of which this other and lower phenomenon is an obscure shadow and into which it has to be transfigured. It is better to keep distinct names for things which are entirely different in their character and inner action.

To rid the prana of desire and incidentally to reverse the ordinary poise of our nature and turn the vital being from a troublesomely dominant power into the obedient instrument of a free and unattached mind, is then the first step in purification. As this deformation of the psychical prana is corrected, the purification of the rest of the intermediary parts of the antahkarana is facilitated, and when that correction is completed, their purification too can be easily made absolute. These intermediary parts are the emotional mind, the receptive sensational mind and the active sensational mind or mind of dynamic impulse. They all hang together in a strongly knotted interaction. The deformation of the emotional mind hinges upon the duality of liking and disliking, rāga-dvesa, emotional attraction and . repulsion. All the complexity of our emotions and their tyranny

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over the soul arise from the habitual responses of the soul of desire in the emotions and sensations to these attractions and repulsions. Love and hatred, hope and fear, grief and joy all have their founts in this one source. We like, love, welcome, hope for, joy in whatever our nature, the first habit of our being, or else a formed (often perverse) habit, the second nature of our being, presents to the mind as pleasant, priyam; we hate, dislike, fear, have repulsion from or grief of whatever it presents to us as unpleasant, apriyam. This habit of the emotional nature gets into the way of the intelligent will and makes it often a helpless slave of the emotional being or at least prevents it from exercising a free judgment and government of the nature. This deformation has to be corrected. By getting rid of desire in the psychic prana and its intermiscence in the emotional mind, we facilitate the correction. For then attachment which is the strong bond of the heart, falls away from the heart-strings; the involuntary habit of rāga-dvesa remains, but, not being made obstinate . by attachment, it can be dealt with more easily by the will and the intelligence. The restless heart can be conquered and get rid of the habit of attraction and repulsion.

But then if this is done, it may be thought, as with regard to desire, that this will be the death of the emotional being. It will certainly be so, if the deformation is eliminated but not replaced by the right action of the emotional mind; the mind will then pass into a neutral condition of blank indifference or into a luminous state of peaceful impartiality with no stir or wave of emotion. The former state is in no way desirable; the latter may be the perfection of a quietistic discipline, but in the integral perfection which does not reject love or shun various movement of delight, it can be no more than a stage which has to be overpassed, a preliminary passivity admitted as a first basis for a right activity. Attraction and repulsion, liking and disliking are a necessary mechanism for the normal man, they form a first principle of natural instinctive selection among the thousand flattering and formidable, helpful and dangerous impacts of the world around him. The buddhi starts with this material to work on and tries to correct the natural and instinctive by a wiser

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reasoned and willed selection; for obviously the pleasant is not always the right thing, the object to be preferred and selected, nor the unpleasant the wrong thing, the object to be shunned and rejected; the pleasant and the good, preyas and śreyas, have to be distinguished, and right reason has to choose and not the caprice of emotion. But this it can do much better when the emotional suggestion is withdrawn and the heart rests in a luminous passivity. Then too the right activity of the heart can be brought to the surface; for we find then that behind this emotion-ridden soul of desire there was waiting all the while a soul of love and lucid joy and delight, a pure psyche, which was clouded over by the deformations of anger, fear, hatred, repulsion and could not embrace the world with an impartial love and joy. But the purified heart is rid of anger, rid of fear, rid of hatred, rid of every shrinking and repulsion: it has a universal love, it can receive with an untroubled sweetness and clarity the various delight which God gives it in the world. But it is not the lax slave of love and delight; it does not desire, does not attempt to impose itself as the master of the actions. The selective process necessary to action is left principally to the buddhi and, when the buddhi has been overpassed, to the spirit in the supramental will, knowledge and Ananda.

The receptive sensational mind is the nervous mental basis of the affections; it receives mentally the impacts of things and gives to them the responses of mental pleasure and pain which are the starting-point of the duality of emotional liking and disliking. All the heart's emotions have a corresponding nervous-mental accompaniment, and we often find that when the heart is freed of any will to the dualities, there still survives a root of disturbance of nervous mind, or a memory in physical mind which falls more and more away to a quite physical character, the more it is repelled by the will in the buddhi. It becomes finally a mere suggestion from outside to which the nervous chords of the mind still occasionally respond until a complete purity liberates them into the same luminous universality of delight which the pure heart already possesses. The active dynamic mind of impulse is the lower organ or channel of responsive action; its deformation

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is a subjection to the suggestions of the impure emotional and sensational mentality and the desire of the prana, to impulses to action dictated by grief, fear, hatred, desire, lust, craving, and the rest of the unquiet brood. Its right form of action is a pure dynamic force of strength, courage, temperamental power, not acting for itself or in obedience to the lower members, but as an impartial channel for the dictates of the pure intelligence and will or the supramental Purusha. When we have got rid of these deformations and cleared the mentality for these truer forms of action, the lower mentality is purified and ready for perfection. But that perfection depends on the possession of a purified and enlightened buddhi; for the buddhi is the chief power in the mental being and the chief mental instrument of the Purusha.

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