{"id":1203,"date":"2013-07-13T01:33:15","date_gmt":"2013-07-13T01:33:15","guid":{"rendered":"http:\/\/localhost\/?p=1203"},"modified":"2013-07-13T01:33:15","modified_gmt":"2013-07-13T01:33:15","slug":"15-the-instruments-of-the-spirit-vol-21-the-synthesis-of-yoga-volume-21","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/21-the-synthesis-of-yoga-volume-21\/15-the-instruments-of-the-spirit-vol-21-the-synthesis-of-yoga-volume-21","title":{"rendered":"-15_The Instruments of the Spirit.htm"},"content":{"rendered":"\n\n
\n
\n


\n
\nChapter V<\/span><\/font><\/b> <\/font><\/p>\n

 <\/font>The
\nInstruments of the Spirit<\/span><\/font><\/b> <\/font><\/p>\n

 <\/p>\n

I<\/font><\/b>F
\nTHERE<\/font> is to be an active perfection of our being, the first necessity is a
\npurification of the working of the instruments which it now uses for a music of
\ndiscords. The being itself, the spirit, the divine Reality in man stands in no
\nneed of purification; it is for ever pure, not affected by the faults of its
\ninstrumentation or the stumblings of mind and heart and body in their work, as
\nthe sun, says the Upanishad, is not touched or stained by the faults of the eye
\nof vision. Mind, heart, the soul of vital desire, the life in the body are the
\nseats of impurity; it is they that must be set right if the working of the
\nspirit is to be a perfect working and not marked by its present greater or less
\nconcession to the devious pleasure of the lower nature. What is ordinarily
\ncalled purity of the being, is either a negative whiteness, a freedom from sin
\ngained by a constant inhibition of whatever action, feeling, idea or will we
\nthink to be wrong, or else, the highest negative or passive purity, the entire God-content,
\ninaction, the complete stilling of the vibrant mind and the soul of desire,
\nwhich in quietistic<\/span> disciplines leads to a supreme
\npeace; for then the spirit appears in all the eternal purity of its immaculate
\nessence. That gained, there would be nothing farther to be enjoyed or done. But
\nhere we have the more difficult problem of a total, unabated, even an increased
\nand more powerful action founded on perfect bliss of the being, the purity of
\nthe soul’s instrumental as well as the spirit’s essential nature. Mind, heart,
\nlife, body are to do the works of the Divine, all the works which they do now
\nand yet more, but to do them divinely, as now they do not do them. This is the
\nfirst appearance of the problem before him on which the seeker of perfection
\nhas to lay hold, that it is not a negative, prohibitory, passive or quietistic<\/span>, but a positive, affirmative, active purity which
\nis his object. A divine quietism discovers the immaculate eternity of the
\nSpirit, a divine
\n <\/p>\n

\nPage \u2013 616<\/span><\/p>\n

\n
\n<\/div>\n

kinetism<\/span>
\nadds to it the right pure undeviating action of the soul, mind and body. <\/p>\n

Moreover, it is
\na total purification of all the complex instrumentality in all the parts of
\neach instrument that is demanded of us by the integral perfection. It is not,
\nultimately, the narrower moral purification of the ethical nature. Ethics deals
\nonly with the desire-soul and the active outward dynamical part of our being;
\nits field is confined to character and action. It prohibits and inhibits
\ncertain actions, certain desires, impulses, propensities, \u2013 it inculcates
\ncertain qualities in the act, such as truthfulness, love, charity, compassion,
\nchastity. When it has got this done and assured a base of virtue, the
\npossession of a purified will and blameless habit of action, its work is
\nfinished. But the Siddha of the integral perfection has to dwell in a larger
\nplane of the Spirit’s eternal purity beyond good and evil. By this phrase it is
\nnot meant, as the rash hastily concluding intellect would be prone to imagine,
\nthat he will do good and evil indifferently and declare that to the spirit
\nthere is no difference between them, which would be in the plane of individual
\naction an obvious untruth and might serve to cover a reckless self-indulgence
\nof the imperfect human nature. Neither is it meant that since good and evil are
\nin this world inextricably entangled together, like pain and pleasure, \u2013 a
\nproposition which, however true at the moment and plausible as a generalisation,
\nneed not be true of the human being’s greater spiritual evolution, \u2013 the
\nliberated man will live in the spirit and stand back from the mechanical
\ncontinued workings of a necessarily imperfect nature. This, however possible as
\na stage towards a final cessation of all activity, is evidently not a counsel
\nof active perfection. But it is meant that the Siddha of the active integral
\nperfection will live dynamically in the working of the transcendent power of
\nthe divine Spirit as a universal will through the supermind individualised<\/span>
\nin him for action. His works will therefore be the works of an eternal
\nKnowledge, an eternal Truth, an eternal Might, an eternal Love, an eternal
\nAnanda; but the truth, knowledge, force, love, delight will be the whole
\nessential spirit of whatever work he will do and will not depend on its form;
\nthey will determine his action from the spirit within and the action will not
\ndetermine the spirit or
\n <\/p>\n

\nPage \u2013 617<\/span><\/p>\n

\n
\n<\/div>\n

subject it to a fixed standard or
\nrigid mould of working. He will have no dominant mere habit of character, but
\nonly a spiritual being and will with at the most a free and flexible
\ntemperamental mould for the action. His life will be a direct stream from the
\neternal fountains, not a form cut to some temporary human pattern. His
\nperfection will not be a sattwic purity, but a thing uplifted beyond the gunas
\nof Nature, a perfection of spiritual knowledge, spiritual power, spiritual
\ndelight, unity and harmony of unity; the outward perfection of his works will
\nbe freely shaped as the self-expression of this inner spiritual transcendence
\nand universality. For this change he must make conscient<\/span>
\nin him that power of spirit and supermind which is now superconscient to our
\nmentality. But that cannot work in him so long as his present mental, vital,
\nphysical being is not liberated from its actual inferior working. This purification
\nis the first necessity. <\/p>\n

In other words,
\npurification must not be understood in any limited sense of a selection of
\ncertain outward kinetic movements, their regulation, the inhibition of other
\naction or a liberation of certain forms of character or particular mental and
\nmoral capacities. These things are secondary signs of our derivative being, not
\nessential powers and first forces. We have to take a wider psychological view
\nof the primary forces of our nature. We have to distinguish the formed parts of
\nour being, find out their basic defect of impurity or wrong action and correct
\nthat, sure that the rest will then come right naturally. We have not to doctor
\nsymptoms of impurity, or that only secondarily, as a minor help, \u2013 but to
\nstrike at its roots after a deeper diagnosis. We then find that there are two
\nforms of impurity which are at the root of the whole confusion. One is a defect
\nborn of the nature of our past evolution, which has been a nature of separative
\nignorance; this defect is a radically wrong and ignorant form given to the
\nproper action of each part of our instrumental being. The other impurity is born
\nof the successive process of an evolution, where life emerges in and depends on
\nbody, mind emerges in and depends on life in the body, supermind emerges in and
\nlends itself to instead of governing mind, soul itself is apparent only as a
\ncircumstance of the bodily life of the mental being and veils up the spirit in
\nthe lower imperfections. This second defect <\/p>\n

\nPage \u2013 618<\/span><\/p>\n

\n
\n<\/div>\n

of our nature is caused by this
\ndependence of the higher on the lower parts; it is an immixture of functions by
\nwhich the impure working of the lower instrument gets into the characteristic
\naction of the higher function and gives to it an added imperfection of
\nembarrassment, wrong direction and confusion. <\/p>\n

Thus the proper
\nfunction of the life, the vital force, is enjoyment and possession, both of
\nthem perfectly legitimate, because the Spirit created the world for Ananda,
\nenjoyment and possession of the many by the One, of the One by the many and of
\nthe many too by the many; but, \u2013 this is an instance of the first kind of
\ndefect, \u2013 the separative ignorance gives to it the wrong form of desire and
\ncraving which vitiates the whole enjoyment and possession and imposes on it its
\nopposites, want and suffering. Again, because mind is entangled in life from
\nwhich it evolves, this desire and craving get into the action of the mental
\nwill and knowledge; that makes the will a will of craving, a force of desire
\ninstead of a rational will and a discerning force of intelligent effectuation,
\nand it distorts the judgment and reason so that we judge and reason according
\nto our desires and prepossessions and not with the disinterested impartiality
\nof a pure judgment and the rectitude of a reason which seeks only to
\ndistinguish truth and understand rightly the objects of its workings. That is
\nan example of immixture. These two kinds of defect, wrong form of action and
\nillegitimate mixture of action, are not limited to these signal instances, but
\nbelong to each instrument and to each combination of their functionings. They
\npervade the whole economy of our nature. They are fundamental defects of our
\nlower instrumental nature, and if we can set them right, we shall get our instrumental
\nbeing into a state of purity, enjoy the clarity of a pure will, a pure heart of
\nemotion, a pure enjoyment of our vitality, a pure body. That will be a
\npreliminary, a human perfection, but it can be made the basis and open out in
\nits effort of self-attainment into the greater, the divine perfection. <\/p>\n

Mind, life and
\nbody are the three powers of our lower nature. But they cannot be taken quite
\nseparately because the life acts as a link and gives its character to body and
\nto a great extent to our mentality. Our body is a living body; the life-force
\nmingles in and determines all its functionings. Our mind too is largely <\/p>\n

\nPage \u2013 619<\/span><\/p>\n

\n
\n<\/div>\n

a mind of life, a mind of
\nphysical sensation; only in its higher functions is it normally capable of
\nsomething more than the workings of a physical mentality subjected to life. We
\nmay put it in this ascending order. We have first a body supported by the
\nphysical life-force, the physical prana which courses through the whole nervous
\nsystem and gives its stamp to our corporeal action, so that all is of the
\ncharacter of the action of a living and not an inert mechanical body. Prana and
\nphysicality together make the gross body, sthūla<\/i><\/span> śarīra<\/span><\/i>. This is only the outer
\ninstrument, the nervous force of life acting in the form of body with its gross
\nphysical organs. Then there is the inner instrument, antahkaraņa<\/i>, the conscious mentality. This inner instrument is
\ndivided by the old system into four powers; citta or basic mental
\nconsciousness; manas<\/i><\/span>,
\nthe sense mind; buddhi<\/i>, the
\nintelligence; ahaņkāra<\/i><\/span>,
\nthe ego-idea. The classification may serve as a starting-point, though for a greater
\npracticality we have to make certain farther distinctions. This mentality is
\npervaded by the life-force, which becomes here an instrument for psychic
\nconsciousness of life and psychic action on life. Every fibre of the sense mind
\nand basic consciousness is shot through with the action of this psychic Prana,
\nit is a nervous or vital and physical mentality. Even the buddhi and ego are
\noverpowered by it, although they have the capacity of raising the mind beyond
\nsubjection to this vital, nervous and physical psychology. This combination
\ncreates in us the sensational desire-soul which is the chief obstacle to a higher
\nhuman as well as to the still greater divine perfection. Finally, above our
\npresent conscious mentality is a secret supermind which is the proper means and
\nnative seat of that perfection. <\/p>\n

Chitta, the
\nbasic consciousness, is largely subconscient; it has, open and hidden, two
\nkinds of action, one passive or receptive, the other active or reactive and
\nformative. As a passive power it receives all impacts, even those of which the mind
\nis unaware or to which it is inattentive, and it stores them in an immense
\nreserve of passive subconscient memory on which the mind as an active memory
\ncan draw. But ordinarily the mind draws only what it had observed and
\nunderstood at the time, \u2013 more easily what it had observed well and understood
\ncarefully, less easily what it had observed carelessly or ill understood; <\/p>\n

\nPage \u2013 620<\/span><\/p>\n

\n
\n<\/div>\n

at the same time there is a power
\nin consciousness to send up to the active mind for use what that mind had not at
\nall observed or attended to or even consciously experienced. This power only
\nacts observably in abnormal conditions, when some part of the subconscious Chitta
\ncomes as it were to the surface or when the subliminal being in us appears on the
\nthreshold and for a time plays some part in the outer chamber of mentality
\nwhere the direct intercourse and commerce with the external world takes place
\nand our inner dealings with ourselves develop on the surface. This action of
\nmemory is so fundamental to the entire mental action that it is sometimes said,
\nmemory is the man. Even in the submental action of the body and life, which is
\nfull of this subconscient Chitta, though not under the control of the conscious
\nmind, there is a vital and physical memory. The vital and physical habits are
\nlargely formed by this submental memory. For this reason they can be changed to
\nan indefinite extent by a more powerful action of conscious mind and will, when
\nthat can be developed and can find means to communicate to the subconscient Chitta
\nthe will of the spirit for a new law of vital and physical action. Even, the
\nwhole constitution of our life and body may be described as a bundle of habits
\nformed by the past evolution in Nature and held together by the persistent
\nmemory of this secret consciousness. For Chitta, the primary stuff of
\nconsciousness, is like prana and body universal in Nature, but is subconscient
\nand mechanical in nature of Matter. <\/p>\n

But in fact all
\naction of the mind or inner instrument arises out of this Chitta or basic
\nconsciousness, partly conscient<\/span>, partly subconscient
\nor subliminal to our active mentality. When it is struck by the world’s impacts
\nfrom outside or urged by the reflective powers of the subjective inner being,
\nit throws up certain habitual activities, the mould of which has been determined
\nby our evolution. One of these forms of activity is the emotional mind, \u2013 the
\nheart, as we may call it for the sake of a convenient brevity. Our emotions are
\nthe waves of reaction and response which rise up from the basic consciousness, cittavŗtti<\/i>. Their action too is
\nlargely regulated by habit and an emotive memory. They are not imperative, not
\nlaws of Necessity; there is no really binding law of our emotional being to
\nwhich we must submit <\/p>\n

\nPage \u2013 621<\/span><\/p>\n

\n
\n<\/div>\n

without remedy; we are not obliged
\nto give responses of grief to certain impacts upon the mind, responses of anger
\nto others, to yet others responses of hatred or dislike, to others responses of
\nliking or love. All these things are only habits of our affective mentality;
\nthey can be changed by the conscious will of the spirit; they can be inhibited;
\nwe may even rise entirely above all subjection to grief, anger, hatred, the
\nduality of liking and disliking. We are subject to these things only so long as
\nwe persist in subjection to the mechanical action of the Chitta in the emotive
\nmentality, a thing difficult to get rid of because of the power of past habit
\nand especially the importunate insistence of the vital part of mentality, the
\nnervous life-mind or psychic prana. This nature of the emotive mind as a
\nreaction of Chitta with a certain close dependence upon the nervous life
\nsensations and the responses of the psychic prana is so characteristic that in
\nsome languages it is called Chitta and prana, the heart, the life soul; it is
\nindeed the most directly agitating and powerfully insistent action of the
\ndesire-soul which the immixture of vital desire and responsive consciousness
\nhas created in us. And yet the true emotive soul, the real psyche in us, is not
\na desire-soul, but a soul of pure love and delight; but that, like the rest of
\nour true being, can only emerge when the deformation created by the life of
\ndesire is removed from the surface and is no longer the characteristic action
\nof our being. To get that done is a necessary part of our purification,
\nliberation, perfection. <\/p>\n

The nervous
\naction of the psychic prana is most obvious in our purely sensational
\nmentality. This nervous mentality pursues indeed all the action of the inner
\ninstrument and seems often to form the greater part of things other than
\nsensation. The emotions are especially assailed and have the pranic stamp; fear
\nis more even of a nervous sensation than an emotion, anger is largely or often
\na sensational response translated into terms of emotion. Other feelings are
\nmore of the heart, more inward, but they ally themselves to the nervous and
\nphysical longings or outward-going impulses of the psychic prana. Love is an
\nemotion of the heart and may be a pure feeling, \u2013 all mentality, since we are
\nembodied minds, must produce, even thought produces, some kind of life effect
\nand some response in the stuff of body, but they <\/p>\n

\nPage \u2013 622<\/span><\/p>\n

\n
\n<\/div>\n

need not for that reason be of a
\nphysical nature, \u2013 but the heart’s love allies itself readily with a vital
\ndesire in the body. This physical element may be purified of that subjection to
\nphysical desire which is called lust, it may become love using the body for a
\nphysical as well as a mental and spiritual nearness; but love may, too,
\nseparate itself from all, even the most innocent physical element, or from all
\nbut a shadow of it, and be a pure movement to union of soul with soul, psyche
\nwith psyche. Still the proper action of the sensational mind is not emotion,
\nbut conscious nervous response and nervous feeling and affection, impulse of
\nthe use of physical sense and body for some action, conscious vital craving and
\ndesire. There is a side of receptive response, a side of dynamic reaction.
\nThese things get their proper normal use when the higher mind is not
\nmechanically subject to them, but controls and regulates their action. But a
\nstill higher state is when they undergo a certain transformation by the
\nconscious will of the spirit which gives its right and no longer its wrong or
\ndesire form of characteristic action to the psychic Prana. <\/p>\n

Manas, the sense
\nmind, depends in our ordinary consciousness on the physical organs of receptive
\nsense for knowledge and on the organs of the body for action directed towards
\nthe objects of sense. The superficial and outward action of the senses is
\nphysical and nervous in its character, and they may easily be thought to be
\nmerely results of nerve-action; they are sometimes called in the old books pranas<\/span>, nervous or life activities. But still the essential
\nthing in them is not the nervous excitation, but the consciousness, the action
\nof the Chitta, which makes use of the organ and of the nervous impact of which it
\nis the channel. Manas, sense-mind, is the activity, emerging from the basic
\nconsciousness, which makes up the whole essentiality of what we call sense.
\nSight, hearing, taste, smell, touch are really properties of the mind, not of
\nthe body; but the physical mind which we ordinarily use, limits itself to a
\ntranslation into sense of so much of the outer impacts as it receives through the
\nnervous system and the physical organs. But the inner Manas has also a subtle
\nsight, hearing, power of contact of its own which is not dependent on the
\nphysical organs. And it has, moreover, a power not only of direct communication
\nof mind with object, \u2013 leading even at a <\/p>\n

\nPage \u2013 623<\/span><\/p>\n

\n
\n<\/div>\n

high pitch of action to a sense
\nof the contents of an object within or beyond the physical range, \u2013 but direct
\ncommunication also of mind with mind. Mind is able too to alter, modify,
\ninhibit the incidence, values, intensities of sense impacts. These powers of
\nthe mind we do not ordinarily use or develop; they remain subliminal and emerge
\nsometimes in an irregular and fitful action, more readily in some minds than in
\nothers, or come to the surface in abnormal states of the being. They are the
\nbasis of clairvoyance, clairaudience, transference of thought and impulse, telepathy,
\nmost of the more ordinary kinds of occult powers, \u2013 so called, though these are
\nbetter described less mystically as powers of the now subliminal action of the
\nManas. The phenomena of hypnotism and many others depend upon the action of
\nthis subliminal sense-mind; not that it alone constitutes all the elements of
\nthe phenomena, but it is the first supporting means of intercourse,
\ncommunication and response, though much of the actual operation belongs to an
\ninner Buddhi. Mind physical, mind supraphysical<\/span>, \u2013 we
\nhave and can use this double sense mentality. <\/p>\n

Buddhi is a
\nconstruction of conscious being which quite exceeds its beginnings in the basic
\nChitta; it is the intelligence with its power of knowledge and will. Buddhi
\ntakes up and deals with all the rest of the action of the mind and life and
\nbody. It is in its nature thought-power and will-power of the Spirit turned
\ninto the lower form of a mental activity. We may distinguish three successive
\ngradations of the action of this intelligence. There is first an inferior
\nperceptive understanding which simply takes up, records, understands and
\nresponds to the communications of the sense-mind, memory, heart and sensational
\nmentality. It creates by their means an elementary thinking mind which does not
\ngo beyond their data, but subjects itself to their mould and rings out their
\nrepetitions, runs round and round in the habitual circle of thought and will
\nsuggested by them or follows, with an obedient subservience of the reason to
\nthe suggestions of life, any fresh determinations which may be offered to its perception
\nand conception. Beyond this elementary understanding, which we all use to an
\nenormous extent, there is a power of arranging or selecting reason and
\nwill-force of the intel<\/span>–<\/p>\n

\nPage \u2013 624<\/span><\/p>\n

\n
\n<\/div>\n

ligence<\/span>
\nwhich has for its action and aim an attempt to arrive at a plausible,
\nsufficient, settled ordering of knowledge and will for the use of an
\nintellectual conception of life. <\/p>\n

In spite of its
\nmore purely intellectual character this secondary or intermediate reason is
\nreally pragmatic in its intention. It creates a certain kind of intellectual
\nstructure, frame, rule into which it tries to cast the inner and outer life so
\nas to use it with a certain mastery and government for the purposes of some
\nkind of rational will. It is this reason which gives to our normal intellectual
\nbeing our set aesthetic and ethical standards, our structures of opinion and
\nour established norms of idea and purpose. It is highly developed and takes the
\nprimacy in all men of an at all developed understanding. But beyond it there is
\na reason, a highest action of the buddhi which concerns itself disinterestedly
\nwith a pursuit of pure truth and right knowledge; it seeks to discover the real
\nTruth behind life and things and our apparent selves and to subject its will to
\nthe law of Truth. Few, if any of us, can use this highest reason with any
\npurity, but the attempt to do it is the topmost capacity of the inner
\ninstrument, the antahkaraņa<\/i>. <\/p>\n

Buddhi is
\nreally an intermediary between a much higher Truth-mind not now in our active
\npossession, which is the direct instrument of Spirit, and the physical life of
\nthe human mind evolved in body. Its powers of intelligence and will are drawn
\nfrom this greater direct Truth-mind or supermind. Buddhi centres<\/span>
\nits mental action round the ego-idea, the idea that I am this mind, life and
\nbody or am a mental being determined by their action. It serves this ego-idea
\nwhether limited by what we call egoism or extended by sympathy with the life
\naround us. An ego-sense is created which reposes on the separative action of
\nthe body, of the individualised<\/span> life, of the
\nmind-responses, and the ego-idea in the buddhi centralises<\/span>
\nthe whole action of this ego’s thought, character, personality. The lower
\nunderstanding and the intermediary reason are instruments of its desire of
\nexperience and self-enlargement. But when the highest reason and will develop,
\nwe can turn towards that which these outward things mean to the higher
\nspiritual consciousness. The \u201cI\u201d can then be seen as a mental reflection of the
\nSelf, the Spirit, the
\n <\/p>\n

\nPage \u2013 625<\/span><\/p>\n

\n
\n<\/div>\n

Divine, the one existence
\ntranscendent, universal, individual in its multiplicity; the consciousness in which
\nthese things meet, become aspects of one being and assume their right
\nrelations, can then be unveiled out of all these physical and mental coverings.
\nWhen the transition to supermind takes place, the powers of the Buddhi do not
\nperish, but have all to be converted to their supramental values. But the
\nconsideration of the supermind and the conversion of the buddhi belongs to the
\nquestion of the higher siddhi or divine perfection. At present we have to
\nconsider the purification of the normal being of man, preparatory to any such
\nconversion, which leads to the liberation from the bonds of our lower nature. <\/p>\n

\nPage \u2013 626<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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