{"id":1209,"date":"2013-07-13T01:33:17","date_gmt":"2013-07-13T01:33:17","guid":{"rendered":"http:\/\/localhost\/?p=1209"},"modified":"2013-07-13T01:33:17","modified_gmt":"2013-07-13T01:33:17","slug":"14-the-perfection-of-the-mental-being-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\/14-the-perfection-of-the-mental-being-vol-21-the-synthesis-of-yoga-volume-21","title":{"rendered":"-14_The Perfection of the Mental Being.htm"},"content":{"rendered":"\n\n
\n
\n


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

 <\/font>The
\nPerfection of the Mental Being<\/span><\/font><\/b> <\/p>\n

 <\/p>\n

T<\/font><\/b>HE<\/font>
\nfundamental idea of a Yoga of self-perfection must be, under these conditions,
\na reversal of the present relations of the soul of man to his mental, vital and
\nphysical nature. Man is at present a partly self-conscious soul subject to and
\nlimited by mind, life and body, who has to become an entirely self-conscious
\nsoul master of his mind, life and body. Not limited by their claims and
\ndemands, a perfect self-conscious soul would be superior to and a free possessor
\nof its instruments. This effort of man to be master of his own being has been
\nthe sense of a large part of his past spiritual, intellectual and moral
\nstrivings. <\/p>\n

In order to be
\npossessor of his being with any complete reality of freedom and mastery, man
\nmust find out his highest self, the real man or highest Purusha in him, which
\nis free and master in its own inalienable power. He must cease to be the mental,
\nvital, physical ego; for that is always the creation, instrument and subject of
\nmental, vital, physical Nature. This ego is not his real self, but an
\ninstrumentation of Nature by which it has developed a sense of limited and
\nseparate individual being in mind, life and body. By this instrumentation he
\nacts as if he were a separate existence in the material universe. Nature has
\nevolved certain habitual limiting conditions under which that action takes
\nplace; self-identification of the soul with the ego is the means by which she
\ninduces the soul to consent to this action and accept these habitual limiting
\nconditions. While the identification lasts, there is a self-imprisonment in
\nthis habitual round and narrow action, and, until it is transcended, there can
\nbe no free use by the soul of its individual living, much less a real
\nself-exceeding. For this reason an essential movement of the Yoga is to draw
\nback from the outward ego sense by which we are identified with the action of mind,
\nlife and body and live in- <\/p>\n

\nPage \u2013 606<\/span><\/p>\n

\n
\n<\/div>\n

wardly<\/span>
\nin the soul. The liberation from an externalised<\/span> ego
\nsense is the first step towards the soul’s freedom and mastery. <\/p>\n

When we thus
\ndraw back into the soul, we find ourselves to be not the mind, but a mental
\nbeing who stands behind the action of the embodied mind, not a mental and vital
\npersonality, \u2013 personality is a composition of Nature, \u2013 but a mental Person, manomaya<\/i><\/span> puruşa<\/span><\/i>.
\nWe become aware of a being within who takes his stand upon mind for
\nself-knowledge and world-knowledge and thinks of himself as an individual for
\nself-experience and world-experience, for an inward action and an outward-going
\naction, but is yet different from mind, life and body. This sense of difference
\nfrom the vital actions and the physical being is very marked; for although the
\nPurusha feels his mind to be involved in life and body, yet he is aware that even
\nif the physical life and body were to cease or be dissolved, he would still go
\non existing in his mental being. But the sense of difference from the mind is
\nmore difficult and less firmly distinct. But still it is there; it is characterised<\/span> by any or all of three intuitions in which
\nthis mental Purusha lives and becomes by them aware of his own greater
\nexistence. <\/p>\n

First, he has
\nthe intuition of himself as someone observing the action of the mind; it is
\nsomething which is going on in him and yet before him as an object of his
\nregarding knowledge. This self-awareness is the intuitive sense of the witness Purusha,
\nsākşī<\/i><\/span>.
\nWitness Purusha is a pure consciousness who watches Nature and sees it as an
\naction reflected upon the consciousness and enlightened by that consciousness,
\nbut in itself other than it. To mental Purusha Nature is only an action, a
\ncomplex action of discriminating and combining thought, of will, of sense, of
\nemotion, of temperament and character, of ego feeling, which works upon a
\nfoundation of vital impulses, needs and cravings in the conditions imposed by
\nthe physical body. But it is not limited by them, since it can not only give
\nthem new directions and much variation, refining and extension, but is able to
\nact in thought and imagination and a mental world of much more subtle and
\nflexible creations. But also there is an intuition in the mental Purusha of
\nsomething larger and greater than this present action in which he lives, a
\nrange of experience of which it is only a frontal scheme or a narrow
\nsuperficial selection. By
\n <\/p>\n

\nPage \u2013 607<\/span><\/p>\n

\n
\n<\/div>\n

this intuition he stands upon the
\nthreshold of a subliminal self with a more extended possibility than this
\nsuperficial mentality opens to his self-knowledge. A last and greatest
\nintuition is an inner awareness of something which he more essentially is, something
\nas high above mind as mind is above the physical life and body. This inner
\nawareness is his intuition of his supramental and spiritual being. <\/p>\n

The mental
\nPurusha can at any time involve himself again in the superficial action from
\nwhich he has drawn back, live for a while entirely identified with the
\nmechanism of mind, life and body and absorbedly repeat its recurrent normal
\naction. But once that separative movement has been made and lived in for some
\ntime, he can never be to himself quite what he was before. The involution in
\nthe outward action becomes now only a recurrent self-oblivion from which there
\nis a tendency in him to draw back again to himself and to pure self-experience.
\nIt may be noted too that the Purusha by drawing back from the normal action of
\nthis outward consciousness which has created for him his present natural form
\nof self-experience, is able to take two other poises. He can have an intuition
\nof himself as a soul in body, which puts forth life as its activity and mind as
\nthe light of that activity. This soul in body is the physical conscious being, annamaya<\/i><\/span> puruşa<\/span><\/i>,
\nwhich uses life and mind characteristically for physical experience, \u2013 all else
\nbeing regarded as a consequence of physical experience, \u2013 does not look beyond
\nthe life of the body and, so far as it feels anything beyond its physical
\nindividuality, is aware only of the physical universe and at most its oneness
\nwith the soul of physical Nature. But he can have too an intuition of himself
\nas a soul of life, self-identified with a great movement of becoming in Time,
\nwhich puts forth body as a form or basic sense-image and mind as a conscious
\nactivity of life-experience. This soul in life is the vital conscious being, prāņamaya<\/i><\/span> puruşa<\/span><\/i>,
\nwhich is capable of looking beyond the duration and limits of the physical
\nbody, of feeling an eternity of life behind and in front, an identity with a
\nuniversal Life-being, but does not look beyond a constant vital becoming in
\nTime. These three Purushas<\/span> are soul-forms of the
\nSpirit by which it identifies its conscious existence with and founds its
\naction upon any of <\/p>\n

\nPage \u2013 608<\/span><\/p>\n

\n
\n<\/div>\n

these three planes or principles
\nof its universal being. <\/p>\n

But man is
\ncharacteristically a mental being. Moreover, mentality is his highest present
\nstatus in which he is nearest to his real self, most easily and largely aware
\nof spirit. His way to perfection is not to involve himself in the outward or superficial
\nexistence, nor is it to place himself in the soul of life or the soul of body,
\nbut to insist on the three mental intuitions by which he can lift himself
\neventually above the physical, vital and mental levels. This insistence may
\ntake two quite different forms, each with its own object and way of proceeding.
\nIt is quite possible for him to accentuate it in a direction away from
\nexistence in Nature, a detachment, a withdrawal from mind, life and body. He
\nmay try to live more and more as the witness Purusha, regarding the action of
\nNature, without interest in it, without sanction to it, detached, rejecting the
\nwhole action, withdrawing into pure conscious existence. This is the Sankhya
\nliberation. He may go inward into that larger existence of which he has the
\nintuition and away from the superficial mentality into a dream-state or
\nsleep-state which admits him into wider or higher ranges of consciousness. By
\npassing away into these ranges he may put away from him the terrestrial being.
\nThere is even, it was supposed in ancient times, a transition to supramental worlds
\nfrom which a return to earthly consciousness was either not possible or not
\nobligatory. But the definite and sure finality of this kind of liberation depends
\non the elevation of the mental being into that spiritual self of which he
\nbecomes aware when he looks away and upward from all mentality. That is given
\nas the key to entire cessation from terrestrial existence whether by immergence
\nin pure being or a participation in supracosmic<\/span>
\nbeing. <\/p>\n

But if our aim
\nis to be not only free by self-detachment from Nature, but perfected in
\nmastery, this type of insistence can no longer suffice. We have to regard our
\nmental, vital and physical action of Nature, find out the knots of its bondage and
\nthe loosing-points of liberation, discover the keys of its imperfection and lay
\nour finger on the key of perfection. When the regarding soul, the witness
\nPurusha stands back from his action of nature and observes it, he sees that it
\nproceeds of its own impulsion by the power of its mechanism, by force of continuity
\nof movement,
\n <\/p>\n

\nPage \u2013 609<\/span><\/p>\n

\n
\n<\/div>\n

continuity of mentality,
\ncontinuity of life impulse, continuity of an involuntary physical mechanism. At
\nfirst the whole thing seems to be the recurrent action of an automatic
\nmachinery, although the sum of that action mounts constantly into a creation,
\ndevelopment, evolution. He was as if seized in this wheel, attached to it by
\nthe ego sense, whirled round and onward in the circling of the machinery. A
\ncomplete mechanical determinism or a stream of determinations of Nature to
\nwhich he lent the light of his consciousness, is the natural aspect of his
\nmental, vital and physical personality once it is regarded from this stable
\ndetached standpoint and no longer by a soul caught up in the movement and
\nimagining itself to be a part of the action. <\/p>\n

But on a
\nfarther view we find that this determinism is not so complete as it seemed;
\naction of Nature continues and is what it is because of the sanction of the
\nPurusha. The regarding Purusha sees that he supports and in some way fills and pervades
\nthe action with his conscious being. He discovers that without him it could not
\ncontinue and that where he persistently withdraws this sanction, the habitual
\naction becomes gradually enfeebled, flags and ceases. His whole active mentality
\ncan be thus brought to a complete stillness. There is yet a passive mentality
\nwhich mechanically continues, but this too can be stilled by his withdrawal
\ninto himself out of the action. Even then the life action in its most
\nmechanical parts continues; but that too can be stilled into cessation. It
\nwould appear then that he is not only the upholding (bhartŗ<\/i><\/span>) Purusha, but in some
\nway the master of his nature, Ishwara. It was the consciousness of this
\nsanctioning control, this necessity of his consent, which made him in the ego-sense
\nconceive of himself as a soul or mental being with a free will determining all
\nhis own becomings. Yet the free-will seems to be imperfect, almost illusory,
\nsince the actual will itself is a machinery of Nature and each separate willing
\ndetermined by the stream of past action and the sum of conditions it created, \u2013
\nalthough, because the result of the stream, the sum, is at each moment a new
\ndevelopment, a new determination, it may seem to be a self-born willing,
\nvirginally creative at each moment. What he contributed all the while was a consent
\nbehind, a sanction to what Nature was doing. He does not seem able to rule <\/p>\n

\nPage \u2013 610<\/span><\/p>\n

\n
\n<\/div>\n

her entirely, but only choose
\nbetween certain well-defined possibilities: there is in her a power of
\nresistance born of her past impetus and a still greater power of resistance
\nborn of the sum of fixed conditions she has created, which she presents to him
\nas a set of permanent laws to be obeyed. He cannot radically alter her way of
\nproceeding, cannot freely effect his will from within her present movement, nor,
\nwhile standing in the mentality, get outside or above her in such a way as to
\nexercise a really free control. There is a duality of dependence, her
\ndependence on his consent, his dependence on her law and way and limits of
\naction, determination denied by a sense of free-will, free-will nullified by
\nthe actuality of natural determination. He is sure that she is his power, but
\nyet he seems to be subject to her. He is the sanctioning (anumantŗ<\/i><\/span>) Purusha, but does
\nnot seem to be the absolute lord, Ishwara. <\/p>\n

Nevertheless,
\nthere is somewhere an absolute control, a real Ishwara. He is aware of it and
\nknows that if he can find it, he will enter into control, become not only the
\npassive sanctioning witness and upholding soul of her will, but the free powerful
\nuser and determiner of her movements. But this control seems to belong to
\nanother poise than the mentality. Sometimes he finds himself using it, but as a
\nchannel or instrument; it comes to him from above. It is clear then that it is supramental,
\na power of the Spirit greater than mental being which he already knows himself
\nto be at the summit and in the secret core of his conscious being. To enter
\ninto identity with that Spirit must then be his way to control and lordship. He
\ncan do it passively by a sort of reflection and receiving in his mental
\nconsciousness, but then he is only a mould, channel or instrument, not a
\npossessor or participant in the power. He can arrive at identity by an absorption
\nof his mentality in inner spiritual being, but then the conscious action ceases
\nin a trance of identity. To be active master of the nature he must evidently
\nrise to some higher supramental poise where there is possible not only a
\npassive, but an active identity with the controlling spirit. To find the way of
\nrising to this greater poise and be self-ruler, Swarat<\/span>,
\nis a condition of his perfection. <\/p>\n

The difficulty
\nof the ascent is due to a natural ignorance. He is the Purusha, witness of
\nmental and physical Nature, sākşī<\/i><\/span>,<\/i> <\/p>\n

\nPage \u2013 611<\/span><\/p>\n

\n
\n<\/div>\n

but not a complete knower of self
\nand Nature, j\u00f1ātŗ<\/i><\/span>.
\nKnowledge in the mentality is enlightened by his consciousness; he is the
\nmental knower; but he finds that this is not a real knowledge, but only a
\npartial seeking and partial finding, a derivative uncertain reflection and
\nnarrow utilisation for action from a greater light beyond which is the real
\nknowledge. This light is the self-awareness and all-awareness of Spirit. The
\nessential self-awareness he can arrive at even on the mental plane of being, by
\nreflection in the soul of mind or by its absorption in spirit, as indeed it can
\nbe arrived at by another kind of reflection or absorption in soul of life and
\nsoul of body. But for participation in an effective all-awareness with this essential
\nself-awareness as the soul of its action he must rise to supermind<\/span>.
\nTo be lord of his being, he must be knower of self and Nature, j\u00f1ātā<\/i><\/span> īśvarah<\/span><\/i>.
\nPartially this may be done on a higher level of mind where it responds directly
\nto supermind<\/span>, but really and completely this
\nperfection belongs not to the mental being, but to the ideal or knowledge Soul,
\nvij\u00f1ānamaya<\/i><\/span> puruşa<\/span><\/i>.
\nTo draw up the mental into the greater knowledge being and that into the
\nBliss-Self of the spirit, ānandamaya<\/i><\/span> puruşa<\/span><\/i>, is the uttermost way of this perfection. <\/p>\n

But no
\nperfection, much less this perfection can be attained without a very radical
\ndealing with the present nature and the abrogation of much that seems to be the
\nfixed law of its complex nexus of mental, vital and physical being. The law of this
\nnexus has been created for a definite and limited end, the temporary
\nmaintenance, preservation, possession, aggrandisement<\/span>,
\nenjoyment, experience, need, action of the mental ego in the living body. Other
\nresultant uses are served, but this is the immediate and fundamentally
\ndetermining object and utility. To arrive at a higher utility and freer
\ninstrumentation this nexus must be partly broken up, exceeded, transformed into
\na larger harmony of action. The Purusha sees that the law created is that of a
\npartly stable, partly unstable selective determination of habitual, yet
\ndeveloping experiences out of a first confused consciousness of self and
\nnot-self, subjective being and external universe. This determination is managed
\nby mind, life and body acting upon each other, in harmony and correspondence,
\nbut also in discord and divergence, mutual interference and limitation. There
\nis a <\/p>\n

\nPage \u2013 612<\/span><\/p>\n

\n
\n<\/div>\n

similar mixed harmony and discord
\nbetween various activities of the mind in itself, as also between activities of
\nthe life in itself and of the physical being. The whole is a sort of disorderly
\norder, an order evolved and contrived out of a constantly surrounding and
\ninvading confusion. <\/p>\n

This is the
\nfirst difficulty the Purusha has to deal with, a mixed and confused action of
\nNature, \u2013 an action without clear self-knowledge, distinct motive, firm
\ninstrumentation, only an attempt at these things and a general relative success
\nof effectuality, \u2013 a surprising effect of adaptation in some directions, but also
\nmuch distress of inadequacy. That mixed and confused action has to be mended;
\npurification is an essential means towards self-perfection. All these
\nimpurities and inadequacies result in various kinds of limitation and bondage:
\nbut there are two or three primary knots of the bondage, \u2013 ego is the principal
\nknot, \u2013 from which the others derive. These bonds must be got rid of;
\npurification is not complete till it brings about liberation. Besides, after a
\ncertain purification and liberation has been effected, there is still the
\nconversion of the purified instruments to the law of a higher object and
\nutility, a large, real and perfect order of action. By the conversion man can
\narrive at a certain perfection of fullness of being, calm, power and knowledge,
\neven a greater vital action and more perfect physical existence. One result of
\nthis perfection is a large and perfected delight of being, Ananda. Thus
\npurification, liberation, perfection, delight of being are four constituent
\nelements of the Yoga, \u2013 śuddhi<\/i><\/span>, mukti, siddhi, bhukti<\/span><\/i>.\n<\/p>\n

But this
\nperfection cannot be attained or cannot be secure and entire in its largeness
\nif the Purusha lays stress on individuality. To abandon identification with the
\nphysical, vital and mental ego, is not enough; he must arrive in soul also at a
\ntrue, universalised<\/span>, not separative individuality. In
\nthe lower nature man is an ego making a clean cut in conception between himself
\nand all other existence; the ego is to him self, but all the rest not self,
\nexternal to his being. His whole action starts from and is founded upon this
\nself-conception and world-conception. But the conception is in fact an error.
\nHowever sharply he individualises<\/span> himself in mental
\nidea and mental or other action, he is inseparable from the universal being,
\nhis body from universal force and
\n <\/p>\n

\nPage \u2013 613<\/span><\/p>\n

\n
\n<\/div>\n

matter, his life from the universal
\nlife, his mind from universal mind, his soul and spirit from universal soul and
\nspirit. The universal acts on him, invades him, overcomes him, shapes itself in
\nhim at every moment; he in his reaction acts on the universal, invades, tries
\nto impose himself on it, shape it, overcome its attack, rule and use its
\ninstrumentation. <\/p>\n

This conflict
\nis a rendering of the underlying unity, which assumes the aspect of struggle by
\na necessity of the original separation; the two pieces into which mind has cut
\nthe oneness, rush upon each other to restore the oneness and each tries to
\nseize on and take into itself the separated portion. Universe seems to be
\nalways trying to swallow up man, the infinite to resume this finite which
\nstands on its self-defence<\/span> and even replies by
\naggression. But in real fact the universal being through this apparent struggle
\nis working out its purpose in man, though the key and truth of the purpose and
\nworking is lost to his superficial conscious mind, only held obscurely in an
\nunderlying subconscient<\/span> and only known luminously in
\nan overruling superconscient unity. Man also is impelled towards unity by a
\nconstant impulse of extension of his ego, which identifies itself as best it
\ncan with other egos and with such portions of the universe as he can
\nphysically, vitally, mentally get into his use and possession. As man aims at
\nknowledge and mastery of his own being, so also he aims at knowledge and mastery
\nof the environmental world of nature, its objects, its instrumentation, its
\nbeings. First he tries to effect this aim by egoistic possession, but, as he
\ndevelops, the element of sympathy born of the secret oneness grows in him and
\nhe arrives at the idea of a widening cooperation and oneness with other beings,
\na harmony with universal Nature and universal being. <\/p>\n

The witness
\nPurusha in the mind observes that the inadequacy of his effort, all the
\ninadequacy in fact of man’s life and nature arises from the separation and the
\nconsequent struggle, want of knowledge, want of harmony, want of oneness. It is
\nessential for him to grow out of separative individuality, to universalise
\nhimself, to make himself one with the universe. This unification can be done
\nonly through the soul by making our soul of mind one with the universal Mind,
\nour soul of life one with the universal Life-soul, our soul of body one with
\nthe universal soul of
\n <\/p>\n

\nPage \u2013 614<\/span><\/p>\n

\n
\n<\/div>\n

physical Nature. When this can be
\ndone, in proportion to the power, intensity, depth, completeness, permanence
\nwith which it can be done, great effects are produced upon the natural action.
\nEspecially there grows an immediate and profound sympathy and immixture of mind
\nwith mind, life with life, a lessening of the body’s insistence on
\nseparateness, a power of direct mental and other intercommunication and effective
\nmutual action which helps out now the inadequate indirect communication and
\naction that was till now the greater part of the conscious means used by
\nembodied mind. But still the Purusha sees that in mental, vital, physical
\nnature, taken by itself, there is always a defect, inadequacy, confused action,
\ndue to the mechanically unequal interplay of the three modes or gunas of
\nNature. To transcend it he has in the universality too to rise to the
\nsupramental and spiritual, to be one with the supramental soul of cosmos, the
\nuniversal spirit. He arrives at the larger light and order of a higher
\nprinciple in himself and the universe which is the characteristic action of the
\ndivine Sachchidananda. Even, he is able to impose the influence of that light
\nand order, not only on his own natural being, but, within the radius and to the
\nextent of the Spirit’s action in him, on the world he lives in, on that which
\nis around him. He is svarāţ<\/i><\/span>,
\nself-knower, self-ruler, but he begins to be also through this spiritual oneness
\nand transcendence samrāţ<\/i><\/span>,
\na knower and master of his environing world of being. <\/p>\n

In this
\nself-development the soul finds that it has accomplished on this line the
\nobject of the whole integral Yoga, union with the Supreme in its self and in
\nits universalised<\/span> individuality. So long as he
\nremains in the world-existence, this perfection\u00a0
\n<\/span>must radiate out from him, \u2013 for that is the necessity of his oneness with
\nthe universe and its beings, \u2013 in an influence and action which help all around
\nwho are capable of it to rise to or advance towards the same perfection, and
\nfor the rest in an influence and action which help, as only the self-ruler and
\nmaster man can help, in leading the human race forward spiritually towards this
\nconsummation and towards some image of a greater divine truth in their personal
\nand communal existence. He becomes a light and power of the Truth to which he
\nhas climbed and a means for others’ ascension. <\/span><\/p>\n

\nPage \u2013 615<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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