{"id":1238,"date":"2013-07-13T01:33:28","date_gmt":"2013-07-13T01:33:28","guid":{"rendered":"http:\/\/localhost\/?p=1238"},"modified":"2013-07-13T01:33:28","modified_gmt":"2013-07-13T01:33:28","slug":"17-purification-intelligence-and-will-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\/17-purification-intelligence-and-will-vol-21-the-synthesis-of-yoga-volume-21","title":{"rendered":"-17_Purification Intelligence and Will.htm"},"content":{"rendered":"\n\n
\n
\n

Chapter VII<\/font><\/b> <\/font><\/p>\n

 <\/font>Purification\u2014Intelligence and Will<\/font><\/b> <\/font><\/p>\n

 <\/p>\n

T<\/font><\/b>O
\nPURIFY<\/font> the buddhi we must first understand its rather complex composition. And
\nfirst we have to make clear the distinction, ignored in ordinary speech,
\nbetween the Manas, mind, and buddhi<\/i>,
\nthe discerning intelligence and the enlightened will. Manas is the sense mind.
\nMan’s initial mentality is not at all a thing of reason and will; it is an
\nanimal, physical or sense mentality which constitutes its whole experience from
\nthe impressions made on it by the external world and by its own embodied
\nconsciousness which responds to the outward stimulus of this kind of
\nexperience. The buddhi only comes in as a secondary power which has in the
\nevolution taken the first place, but is still dependent on the inferior instrument
\nit uses; it depends for its workings on the sense mind and does what it can on
\nits own higher range by a difficult, elaborate and rather stumbling extension
\nof knowledge and action from the physical or sense basis. A half-enlightened
\nphysical or sense mentality is the ordinary type of the mind of man.<\/p>\n

In fact the Manas
\nis a development from the external Chitta; it is a first organising of the
\ncrude stuff of the consciousness excited and aroused by external contacts, bāhya-sparśa<\/i><\/span>.
\nWhat we are physically is a soul asleep in matter which has evolved to the
\npartial wakefulness of a living body pervaded by a crude stuff of external
\nconsciousness more or less alive and attentive to the outward impacts of the
\nexternal world in which we are developing our conscious being. In the animal
\nthis stuff of externalised<\/span> consciousness organises<\/span> itself into a well-regulated mental sense or
\norgan of perceiving and acting mind. Sense is in fact the mental contact of the
\nembodied consciousness with its surroundings. This contact is always essentially
\na mental phenomenon; but in fact it depends chiefly upon the development of
\ncertain physical organs of contact with objects and with their proper- <\/p>\n

\nPage \u2013 636<\/span><\/p>\n

\n
\n<\/div>\n

ties to whose images it is able
\nby habit to give their mental values. What we call the physical senses have a
\ndouble element, the physical-nervous impression of the object and the
\nmental-nervous value we give to it, and the two together make up our seeing,
\nhearing, smell, taste, touch with all those varieties of sensation of which
\nthey, and the touch chiefly, are the starting-point or first transmitting
\nagency. But the Manas is able to receive sense impressions and draw results
\nfrom them by a direct transmission not dependent on the physical organ. This is
\nmore distinct in the lower creation. Man, though he has really a greater
\ncapacity for this direct sense, the sixth sense in the mind, has let it fall
\ninto abeyance by an exclusive reliance on the physical senses supplemented by
\nthe activity of the Buddhi.<\/p>\n

The Manas is
\ntherefore in the first place an organiser<\/span> of sense
\nexperience; in addition it organises<\/span> the natural
\nreactions of the will in the embodied consciousness and uses the body as an
\ninstrument, uses, as it is ordinarily put, the organs of action. This natural action
\ntoo has a double element, a physico<\/span>-nervous impulse
\nand behind it a mental-nervous power-value of instinctive will-impulse. That
\nmakes up the nexus of first perceptions and actions which is common to all
\ndeveloping animal life. But in addition there is in the Manas or sense-mind a
\nfirst resulting thought-element which accompanies the operations of animal
\nlife. Just as the living body has a certain pervading and possessing action of
\nconsciousness, citta<\/i>, which forms
\ninto this sense-mind, so the sense-mind has in it a certain pervading and
\npossessing power which mentally uses the sense data, turns them into
\nperceptions and first ideas, associates experience with other experiences, and
\nin some way or other thinks and feels and wills on the sense basis.<\/p>\n

This
\nsensational thought-mind which is based upon sense, memory, association, first
\nideas and resultant generalisations or secondary ideas, is common to all
\ndeveloped animal life and mentality. Man indeed has given it an immense
\ndevelopment and range and complexity impossible to the animal, but still, if he
\nstopped there, he would only be a more highly effective animal. He gets beyond
\nthe animal range and height because he has been able to disengage and separate
\nto a greater or less extent his
\n <\/p>\n

\nPage \u2013 637<\/span><\/p>\n

\n
\n<\/div>\n

thought action from the sense
\nmentality, to draw back from the latter and observe its data and to act on it
\nfrom above by a separated and partially freed intelligence. The intelligence
\nand will of the animal are involved in the sense-mind and therefore altogether
\ngoverned by it and carried on its stream of sensations, sense-perceptions,
\nimpulses; it is instinctive. Man is able to use a reason and will, a
\nself-observing, thinking and all-observing, an intelligently willing mind which
\nis no longer involved in the sense-mind, but acts from above and behind it in
\nits own right, with a certain separateness and freedom. He is reflective, has a
\ncertain relative freedom of intelligent will. He has liberated in himself and
\nhas formed into a separate power the buddhi.<\/p>\n

But what is
\nthis Buddhi? From the point of view of Yogic knowledge we may say that it is
\nthat instrument of the soul, of the inner conscious being in nature, of the
\nPurusha, by which it comes into some kind of conscious and ordered possession both
\nof itself and its surroundings. Behind all the action of the Chitta and Manas
\nthere is this soul, this Purusha; but in the lower forms of life it is mostly subconscient<\/span>, asleep or half-awake, absorbed in the
\nmechanical action of Nature; but it becomes more and more awake and comes more
\nand more forward as it rises in the scale of life. By the activity of the buddhi
\nit begins the process of an entire awakening. In the lower actions of the mind
\nthe soul suffers Nature rather than possesses her; for it is there entirely a
\nslave to the mechanism which has brought it into conscious embodied experience.
\nBut in the buddhi we get to something, still a natural instrumentation, by
\nwhich yet Nature seems to be helping and arming the Purusha to understand,
\npossess and master her.<\/p>\n

Neither
\nunderstanding, possession nor mastery is complete, either because the buddhi in
\nus is itself still incomplete, only yet half developed and half formed, or
\nbecause it is in its nature only an intermediary instrument and before we can
\nget complete knowledge and mastery, we must rise to something greater than the
\nBuddhi. Still it is a movement by which we come to the knowledge that there is
\na power within us greater than the animal life, a truth greater than the first
\ntruths or appearances perceived by the sense-mind, and can try to get at that
\ntruth and to
\n <\/p>\n

\nPage \u2013 638<\/span><\/p>\n

\n
\n<\/div>\n

labour towards a greater and more
\nsuccessful power of action and control, a more effective government both of our
\nown nature and the nature of things around us, a higher knowledge, a higher
\npower, a higher and larger enjoyment, a more exalted range of being. What then
\nis the final object of this trend? Evidently, it must be for the Purusha to get
\nto the highest and fullest truth of itself and of things, greatest truth of
\nsoul or self and greatest truth of Nature, and to an action and a status of
\nbeing which shall be the result of or identical with that Truth, the power of
\nthis greatest knowledge and the enjoyment of that greatest being and
\nconsciousness to which it opens. This must be the final result of the evolution
\nof the conscious being in Nature.<\/p>\n

To arrive then
\nat the whole truth of our self and Spirit and the knowledge, greatness, bliss
\nof our free and complete being must be the object of the purification,
\nliberation and perfection of the buddhi. But it is a common idea that this
\nmeans not the full possession of Nature by the Purusha, but a rejection of
\nNature. We are to get at self by the removal of the action of Prakriti. As the
\nBuddhi, coming to the knowledge that the sense-mind only gives us appearances
\nin which the soul is subject to Nature, discovers more real truths behind them,
\nthe soul must arrive at this knowledge that the buddhi too, when turned upon
\nNature, can give us only appearances and enlarge the subjection, and must
\ndiscover behind them the pure truth of the Self. The Self is something quite
\nother than Nature and the buddhi must purify itself of attachment to and preoccupation
\nwith natural things; so only can it discern and separate from them the pure
\nSelf and Spirit: the knowledge of the pure Self and Spirit is the only real
\nknowledge, Ananda of the pure Self and Spirit is the only spiritual enjoyment,
\nthe consciousness and being of the pure Self and Spirit are the only real
\nconsciousness and being. Action and will must cease because all action is of
\nthe Nature; the will to be pure Self and Spirit means the cessation of all will
\nto action. <\/p>\n

But while the
\npossession of the being, consciousness, delight, power of the Self is the
\ncondition of perfection, \u2013 for it is only by knowing and possessing and living
\nin the truth of itself that the soul can become free and perfect, \u2013 we hold
\nthat Nature is an eternal action and manifestation of the Spirit; Nature is not
\na devil’s
\n <\/p>\n

\nPage \u2013 639<\/span><\/p>\n

\n
\n<\/div>\n

trap, a set of misleading appearances
\ncreated by desire, sense, life and mental will and intelligence, but these
\nphenomena are hints and indications and behind all of them is a truth of Spirit
\nwhich exceeds and uses them. We hold that there must be an inherent spiritual
\ngnosis and will by which the secret Spirit in all knows its own truth, wills,
\nmanifests and governs its own being in Nature; to arrive at that, at communion with
\nit or participation in it, must be part of our perfection. The object of the
\npurification of the buddhi will then be to arrive at the possession of our own
\ntruth of self-being, but also at the possession of the highest truth of our
\nbeing in Nature. For that purpose we must first purify the buddhi of all that
\nmakes it subject to the sense-mind and, that once done, purify it from its own
\nlimitations and convert its inferior mental intelligence and will into the
\ngreater action of a spiritual will and knowledge.<\/p>\n

The movement of
\nthe buddhi to exceed the limits of the sense-mind is an effort already half
\naccomplished in the human evolution; it is part of the common operation of
\nNature in man. The original action of the thought-mind, the intelligence and will
\nin man, is a subject action. It accepts the evidence of the senses, the
\ncommands of the life-cravings, instincts, desires, emotions, the impulses of
\nthe dynamic sense-mind and only tries to give them a more orderly direction and
\neffective success. But the man whose reason and will are led and dominated by
\nthe lower mind, is an inferior type of human nature, and the part of our
\nconscious being which consents to this domination is the lowest part of our
\nmanhood. The higher action of the buddhi is to exceed and control the lower
\nmind, not indeed to get rid of it, but to raise all the action of which it is
\nthe first suggestion into the nobler plane of will and intelligence. The
\nimpressions of the sense-mind are used by a thought which exceeds them and
\nwhich arrives at truths they do not give, ideative<\/span>
\ntruths of thought, truths of philosophy and science; a thinking, discovering,
\nphilosophic mind overcomes, rectifies and dominates the first mind of sense
\nimpressions. The impulsive reactive sensational mentality, the life-cravings
\nand the mind of emotional desire are taken up by the intelligent will and are
\novercome, are rectified and dominated by a greater
\n <\/p>\n

\nPage \u2013 640<\/span><\/p>\n

\n
\n<\/div>\n

ethical mind which discovers and
\nsets over them a law of right impulse, right desire, right emotion and right
\naction. The receptive, crudely enjoying sensational mentality, the emotional
\nmind and life mind are taken up by the intelligence and are overcome, rectified
\nand dominated by a deeper, happier aesthetic mind which discovers and sets
\nabove them a law of true delight and beauty. All these new formations are used
\nby a general Power of the intellectual, thinking and willing man in a soul of
\ngoverning intellect, imagination, judgment, memory, volition, discerning reason
\nand ideal feeling which uses them for knowledge, self-development, experience,
\ndiscovery, creation, effectuation, aspires, strives, inwardly attains, endeavours<\/span> to make a higher thing of the life of the soul
\nin Nature. The primitive desire-soul no longer governs the being. It is still a
\ndesire-soul, but it is repressed and governed by a higher power, something
\nwhich has manifested in itself the godheads of Truth, Will, Good, Beauty and
\ntries to subject life to them. The crude desire-soul and mind is trying to
\nconvert itself into an ideal soul and mind, and the proportion in which some
\neffect and harmony of this greater conscious being has been found and
\nenthroned, is the measure of our increasing humanity.<\/p>\n

But this is
\nstill a very incomplete movement. We find that it progresses towards a greater
\ncompleteness in proportion as we arrive at two kinds of perfection; first, a
\ngreater and greater detachment from the control of the lower suggestions; secondly,
\nan increasing discovery of a self-existent Being, Light, Power and Ananda which
\nsurpasses and transforms the normal humanity. The ethical mind becomes perfect
\nin proportion as it detaches itself from desire, sense suggestion, impulse, customary
\ndictated action and discovers a self of Right, Love, Strength and Purity in
\nwhich it can live accomplished and make it the foundation of all its actions.
\nThe aesthetic mind is perfected in proportion as it detaches itself from all
\nits cruder pleasures and from outward conventional canons of the aesthetic
\nreason and discovers a self-existent self and spirit of pure and infinite
\nBeauty and Delight which gives its own light and joy to the material of the aesthesis.
\nThe mind of knowledge is perfected when it gets away from impression and dogma
\nand opinion and
\n <\/p>\n

\nPage \u2013 641<\/span><\/p>\n

\n
\n<\/div>\n

discovers a light of
\nself-knowledge and intuition which illumines all the workings of the sense and
\nreason, all self-experience and world-experience. The will is perfected when it
\ngets away from and behind its impulses and its customary ruts of effectuation
\nand discovers an inner power of the Spirit which is the source of an intuitive
\nand luminous action and an original harmonious creation. The movement of
\nperfection is away from all domination by the lower nature and towards a pure
\nand powerful reflection of the being, power, knowledge and delight of the
\nSpirit and Self in the Buddhi.<\/p>\n

The Yoga of
\nself-perfection is to make this double movement as absolute as possible. All
\nimmiscence of desire in the buddhi is an impurity. The intelligence coloured by
\ndesire is an impure intelligence and it distorts Truth; the will coloured by desire
\nis an impure will and it puts a stamp of distortion, pain and imperfection upon
\nthe soul’s activity. All immiscence of the emotions of the soul of desire is an
\nimpurity and similarly distorts both the knowledge and the action. All
\nsubjection of the buddhi to the sensations and impulses is an impurity. The
\nthought and will have to stand back detached from desire, troubling emotion,
\ndistracting or mastering impulse and to act in their own right until they can
\ndiscover a greater guide, a Will, Tapas or divine Shakti which will take the
\nplace of desire and mental will and impulse, an Ananda or pure delight of the
\nspirit and an illumined spiritual knowledge which will express themselves in
\nthe action of that Shakti. This complete detachment, impossible without an
\nentire self-government, equality, calm, śama<\/i><\/span>, samatā<\/span>, śānti<\/span><\/i>,
\nis the surest step towards the purification of the buddhi. A calm, equal and
\ndetached mind can alone reflect the peace or base the action of the liberated
\nspirit.<\/p>\n

The Buddhi
\nitself is burdened with a mixed and impure action. When we reduce it to its own
\nproper forms, we find that it has three stages or elevations of its
\nfunctioning. First, its lowest basis is a habitual, customary action which is a
\nlink between the higher reason and the sense-mind, a kind of current
\nunderstanding. This understanding is in itself dependent on the witness of the
\nsenses and the rule of action which the reason deduces from the sense-mind’s
\nperception of and attitude to
\n <\/p>\n

\nPage \u2013 642<\/span><\/p>\n

\n
\n<\/div>\n

life. It is not capable of itself
\nforming pure thought and will, but it takes the workings of the higher reason
\nand turns them into coin of opinion and customary standard of thought or canon
\nof action. When we perform a sort of practical analysis of the thinking mind,
\ncut away this element and hold back the higher reason free, observing and
\nsilent, we find that this current understanding begins to run about in a futile
\ncircle, repeating all its formed opinions and responses to the impressions of
\nthings, but incapable of any strong adaptation and initiation. As it feels more
\nand more the refusal of sanction from the higher reason, it begins to fail, to
\nlose confidence in itself and its forms and habits, to distrust the
\nintellectual action and to fall into weakness and silence. The stilling of this
\ncurrent, running, circling, repeating thought-mind is the principal part of
\nthat silencing of the thought which is one of the most effective disciplines of
\nYoga.<\/p>\n

But the higher
\nreason itself has a first stage of dynamic, pragmatic intellectuality in which
\ncreation, action and will are the real motive and thought and knowledge are
\nemployed to form basic constructions and suggestions which are used principally
\nfor effectuation. To this pragmatic reason truth is only a formation of the
\nintellect effective for the action of the inner and the outer life. When we cut
\nit away from the still higher reason which seeks impersonally to reflect Truth
\nrather than to create personally effective truth, we find then that this
\npragmatic reason can originate, progress, enlarge the experience by dynamic
\nknowledge, but it has to depend on the current understanding as a pedestal and
\nbase and put its whole weight on life and becoming. It is in itself therefore a
\nmind of the Will to life and action, much more a mind of Will than a mind of
\nknowledge: it does not live in any assured and constant and eternal Truth, but
\nin progressing and changing aspects of Truth which serve the shifting forms of
\nour life and becoming or, at the highest, help life to grow and progress. By
\nitself this pragmatic mind can give us no firm foundation and no fixed goal; it
\nlives in the truth of the hour, not in any truth of eternity. But when purified
\nof dependence on the customary understanding, it is a great creator and in
\nassociation with the highest mental
\n <\/p>\n

\nPage \u2013 643<\/span><\/p>\n

\n
\n<\/div>\n

reason it becomes a strong
\nchannel and bold servant for the effectuation of Truth in life. The value of
\nits work will depend on the value and the power of the highest truth-seeking
\nreason. But by itself it is a sport of Time and a bondslave<\/span>
\nof Life. The seeker of the Silence has to cast it away from him; the seeker of
\nthe integral Divinity has to pass beyond it, to replace and transform this
\nthinking mind intent on Life by a greater effectuating spiritual Will, the
\nTruth-Will of the spirit. <\/p>\n

The third and
\nnoblest stage of the intellectual will and reason is an intelligence which
\nseeks for some universal reality or for a still higher self-existent Truth for
\nits own sake and tries to live in that Truth. This is primarily a mind of
\nknowledge and only secondarily a mind of Will. In its excess of tendency it
\noften becomes incapable of Will except the one will to know; for action it is
\ndependent on the aid of the pragmatic mind and therefore man tends in action to
\nfall away from the purity of the Truth his highest knowledge holds into a
\nmixed, inferior, inconstant and impure effectuation. The disparity, even when
\nit is not an opposition, between knowledge and will is one of the principal
\ndefects of the human buddhi. But there are other inherent limitations of all
\nhuman thinking. This highest Buddhi does not work in man in its own purity; it
\nis assailed by the defects of the lower mentality, continually clouded by it,
\ndistorted, veiled, and prevented or lamed in its own proper action. Purified as
\nmuch as may be from that habit of mental degradation, the human buddhi is still
\na power that searches for the Truth, but is never in full or direct possession
\nof it; it can only reflect truth of the spirit and try to make it its own by
\ngiving it a limited mental value and a distinct mental body. Nor does it
\nreflect integrally, but seizes either an uncertain totality or else a sum of
\nlimited particulars. First it seizes on this or that partial reflection and by
\nsubjection to the habit of customary mind turns it into a fixed imprisoning
\nopinion; all new truth it judges from the standpoint it has thus formed and
\ntherefore puts on it the colour<\/span> of a limiting
\nprejudgment. Release it as much as possible from this habit of limiting
\nopinion, still it is subject to another affliction, the demand of the pragmatic
\nmind for immediate effectuation, which gives it no time to
\n <\/p>\n

\nPage \u2013 644<\/span><\/p>\n

\n
\n<\/div>\n

proceed to larger truth, but
\nfixes it by the power of effective realisation in whatever it has already
\njudged, known and lived. Freed from all these chains, the Buddhi can become a
\npure and flexible reflector of Truth, adding light to light, proceeding from
\nrealisation to realisation. It is then limited only by its own inherent
\nlimitations.<\/p>\n

These
\nlimitations are mainly of two kinds. First, its realisations are only mental realisations;
\nto get to the Truth itself we have to go beyond the mental Buddhi. Again, the
\nnature of the mind prevents it from making an effective unification of the truths
\nit seizes. It can only put them side by side and see oppositions or effect some
\nkind of partial, executive and practical combination. But it finds finally that
\nthe aspects of the Truth are infinite and that none of its intellectual forms
\nare quite valid, because the spirit is infinite and in the spirit all is true,
\nbut nothing in the mind can give the whole truth of the spirit. Either then the
\nBuddhi becomes a pure mirror of many reflections, reflecting all truth that
\nfalls on it, but ineffective and when turned to action either incapable of
\ndecision or chaotic, or it has to make a selection and act as if that
\npartiality were the whole truth, though it knows otherwise. It acts in a
\nhelpless limitation of Ignorance, though it may hold a Truth far greater than
\nits action. On the other hand, it may turn away from life and thought and seek
\nto exceed itself and pass into the Truth beyond it. This it may do by seizing
\non some aspect, some principle, some symbol or suggestion of reality and pushing
\nthat to its absolute, all-absorbing, all-excluding term of realisation or by
\nseizing on and realising some idea of indeterminate Being or Non-Being from
\nwhich all thought and life fall away into cessation. The Buddhi casts itself
\ninto a luminous sleep and the soul passes away into some ineffable height of
\nspiritual being. <\/p>\n

Therefore in
\ndealing with the Buddhi, we must either take one of these choices or else try
\nthe rarer adventure of lifting the soul from the mental being into the
\nspiritual gnosis to see what we can find in the very core of that supernal
\nlight and power. This gnosis contains the sun of the divine Knowledge-Will
\nburning in the heavens of the supreme conscious Being, to which the mental
\nintelligence and will are only a focus of diffused
\n <\/p>\n

\nPage \u2013 645<\/span><\/p>\n

\n
\n<\/div>\n

and deflected rays and
\nreflections. That possesses the divine unity and yet or rather therefore can
\ngovern the multiplicity and diversity: whatever selection, self-limitation,
\ncombination it makes is not imposed on it by Ignorance, but is self-developed
\nby a power of self-possessing divine Knowledge. When the gnosis is gained, it
\ncan then be turned on the whole nature to divinise<\/span>
\nthe human being. It is impossible to rise into it at once; if that could be
\ndone, it would mean a sudden and violent overshooting, a breaking or slipping
\nthrough the gates of the Sun, sūryasya<\/i><\/span> dvārā<\/span><\/i>, without near possibility of return. We
\nhave to form as a link or bridge an intuitive or illuminated mind, which is not
\nthe direct gnosis, but in which a first derivative body of the gnosis can form.
\nThis illumined mind will first be a mixed power which we shall have to purify
\nof all its mental dependence and mental forms so as to convert all willing and
\nthinking into thought-sight and truth-seeing will by an illumined
\ndiscrimination, intuition, inspiration, revelation. That will be the final purification
\nof the intelligence and the preparation for the siddhi of the gnosis.\u00a0 <\/span>
\n <\/p>\n

\n
\nPage \u2013 646<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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