{"id":2159,"date":"2013-07-13T01:39:49","date_gmt":"2013-07-13T01:39:49","guid":{"rendered":"http:\/\/localhost\/?p=2159"},"modified":"2013-07-13T01:39:49","modified_gmt":"2013-07-13T01:39:49","slug":"31-chapter-xiii-the-difficulties-of-the-mental-being-vol-23-24-the-synthesis-of-yoga","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/23-24-the-synthesis-of-yoga\/31-chapter-xiii-the-difficulties-of-the-mental-being-vol-23-24-the-synthesis-of-yoga","title":{"rendered":"-31_Chapter XIII The Difficulties of the Mental Being.htm"},"content":{"rendered":"

<\/p>\n

\n\n\n
\n\t\t\t<\/p>\n

\n\t\t\tChapter XIII <\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tThe Difficulties of the Mental Being
\n<\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tW<\/font>E HAVE<\/b> come to this stage in our development of the
\npath of Knowledge that we began by affirming the realisation of our pure self, pure existence above the
\nterms of mind, life and body, as the first object of this Yoga, but we now affirm that this is not sufficient and that we must also
\nrealise the Self or Brahman in its essential modes and primarily in its triune reality as Sachchidananda. Not only pure existence, but
\npure consciousness and pure bliss of its being and consciousness are the reality of the Self and the essence of Brahman. <\/p>\n

\n\t\t\tFurther, there are two kinds of realisation of Self or Sachchidananda. One is that of the silent passive quietistic, self-absorbed, self-sufficient existence, consciousness and delight, one, impersonal, without play of qualities, turned away from
\nthe infinite phenomenon of the universe or viewing it with indifference and without participation. The other is that of the same
\nexistence, consciousness, delight sovereign, free, lord of things, acting out of an inalienable calm, pouring itself out in infinite
\naction and quality out of an eternal self-concentration, the one supreme Person holding in himself all this play of personality in
\na vast equal impersonality, possessing the infinite phenomenon of the universe without attachment but without any inseparable
\naloofness, with a divine mastery and an innumerable radiation of his eternal luminous self-delight
\n\u2014 as a manifestation which he
\nholds, but by which he is not held, which he governs freely and by which therefore he is not bound. This is not the personal God
\nof the religious or the qualified Brahman of the philosophers, but that in which personal and impersonal, quality and non-quality
\nare reconciled. It is the Transcendent possessing them both in His being and employing them both as modes for His manifestation. This then is the object of realisation for the sadhaka of the integral Yoga. <\/p>\n

\n\t\t\t <\/p>\n

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\n <\/p>\n

\n

\n\t\t\t We see at once that from this point of view the realisation
\nof the pure quiescent self which we gain by withdrawing from mind, life and body, is for us only the acquisition of the necessary basis for this greater realisation. Therefore that process is not sufficient for our Yoga; something else is needed more
\nembracingly positive. As we drew back from all that constitutes our apparent self and the phenomenon of the universe
\nin which it dwells to the self-existent, self-conscious Brahman, so we must now repossess our mind, life and body with the
\nall-embracing self-existence, self-consciousness and self-delight of the Brahman. We must not only have the possession of a
\npure self-existence independent of the world-play, but possess all existence as our own; not only know ourselves as an infinite
\nunegoistic consciousness beyond all change in Time and Space, but become one with all the outpouring of consciousness and
\nits creative force in Time and Space; not only be capable of a fathomless peace and quiescence, but also of a free and an
\ninfinite delight in universal things. For that and not only pure calm is Sachchidananda, is the Brahman. <\/p>\n

\n\t\t\tIf it were easily possible to elevate ourselves to the supramental plane and, dwelling securely there, realise world and
\nbeing, consciousness and action, outgoing and incoming of conscious experience by the power and in the manner of the divine
\nsupramental faculties, this realisation would offer no essential difficulties. But man is a mental and not yet a supramental being.
\nIt is by the mind therefore that he has to aim at knowledge and realise his being, with whatever help he can get from the
\nsupramental planes. This character of our actually realised being and therefore of our Yoga imposes on us certain limitations and
\nprimary difficulties which can only be overcome by divine help or an arduous practice, and in reality only by the combination
\nof both these aids. These difficulties in the way of the integral knowledge, the integral realisation, the integral becoming we
\nhave to state succinctly before we can proceed farther. <\/p>\n

\n\t\t\tRealised mental being and realised spiritual being are really two different planes in the arrangement of our existence, the one superior and divine, the other inferior and human. To <\/p>\n

\n\t\t\t <\/p>\n

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\n 
\n <\/p>\n

\n

\n\t\t\tthe former belong infinite being, infinite consciousness and will,
\ninfinite bliss and the infinite comprehensive and self-effective knowledge of supermind, four divine principles; to the latter
\nbelong mental being, vital being, physical being, three human principles. In their apparent nature the two are opposed; each
\nis the reverse of the other. The divine is infinite and immortal being; the human is life limited in time and scope and form, life
\nthat is death attempting to become life that is immortality. The divine is infinite consciousness transcending and embracing all
\nthat it manifests within it; the human is consciousness rescued from a sleep of inconscience, subjected to the means it uses,
\nlimited by body and ego and attempting to find its relation to other consciousnesses, bodies, egos positively by various means
\nof uniting contact and sympathy, negatively by various means of hostile contact and antipathy. The divine is inalienable self-bliss and inviolable all-bliss; the human is sensation of mind and body seeking for delight, but finding only pleasure, indifference
\nand pain. The divine is supramental knowledge comprehending all and supramental will effecting all; the human is ignorance
\nreaching out to knowledge by the comprehension of things in parts and parcels which it has to join clumsily together, and it is
\nincapacity attempting to acquire force and will through a gradual extension of power corresponding to its gradual extension
\nof knowledge; and this extension it can only bring about by a partial and parcelled exercise of will corresponding to the partial
\nand parcelled method of its knowledge. The divine founds itself upon unity and is master of the transcendences and totalities of
\nthings; the human founds itself on separated multiplicity and is the subject even when the master of their division and fragmentations and their difficult solderings and unifyings. Between the two there are for the human being a veil and a lid which prevent
\nthe human not only from attaining but even from knowing the divine. <\/p>\n

\n\t\t\tWhen, therefore, the mental being seeks to know the divine, to realise it, to become it, it has first to lift this lid, to put by this
\nveil. But when it succeeds in that difficult endeavour, it sees the divine as something superior to it, distant, high, conceptually, <\/p>\n

\n\t\t\t <\/p>\n

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\n <\/p>\n

\n

\n\t\t\tvitally, even physically above it, to which it looks up from its
\nown humble station and to which it has, if at all that be possible, to rise, or if it be not possible, to call that down to itself, to be
\nsubject to it and to adore. It sees the divine as a superior plane of being, and then it regards it as a supreme state of existence,
\na heaven or a Sat or a Nirvana according to the nature of its own conception or realisation. Or it sees it as a supreme Being
\nother than itself or at least other than its own present self, and then it calls it God under one name or another, and views it as
\npersonal or impersonal, qualitied or without qualities, silent and indifferent Power or active Lord and Helper, again according to
\nits own conception or realisation, its vision or understanding of some side or some aspect of that Being. Or it sees it as a
\nsupreme Reality of which its own imperfect being is a reflection or from which it has become detached, and then it calls it
\nSelf or Brahman and qualifies it variously, always according to its own conception or realisation,
\n\u2014 Existence, Non-Existence,
\nTao, Nihil, Force, Unknowable. <\/p>\n

\n\t\t\tIf then we seek mentally to realise Sachchidananda, there is
\nlikely to be this first difficulty that we shall see it as something above, beyond, around even in a sense, but with a gulf between
\nthat being and our being, an unbridged or even an unbridgeable chasm. There is this infinite existence; but it is quite other than
\nthe mental being who becomes aware of it, and we cannot either raise ourselves to it and become it or bring it down to ourselves
\nso that our own experience of our being and world-being shall be that of its blissful infinity. There is this great, boundless,
\nunconditioned consciousness and force; but our consciousness and force stands apart from it, even if within it, limited, petty,
\ndiscouraged, disgusted with itself and the world, but unable to participate in that higher thing which it has seen. There is this
\nimmeasurable and unstained bliss; but our own being remains the sport of a lower Nature of pleasure and pain and dull neutral
\nsensation incapable of its divine delight. There is this perfect Knowledge and Will; but our own remains always the mental
\ndeformed knowledge and limping will incapable of sharing in or even being in tune with that nature of Godhead. Or else so long
\n  <\/p>\n

\n\t\t\t <\/p>\n

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\n  <\/p>\n

\n

\n\t\t\tas we live purely in an ecstatic contemplation of that vision, we
\nare delivered from ourselves; but the moment we again turn our consciousness upon our own being, we fall away from it and
\nit disappears or becomes remote and intangible. The Divinity leaves us; the Vision vanishes; we are back again in the pettiness
\nof our mortal existence. <\/p>\n

\n\t\t\tSomehow this chasm has to be bridged. And here there are
\ntwo possibilities for the mental being. One possibility is for it to rise by a great, prolonged, concentrated, all-forgetting effort
\nout of itself into the Supreme. But in this effort the mind has to leave its own consciousness, to disappear into another and
\ntemporarily or permanently lose itself, if not quite abolish. It has to go into the trance of Samadhi. For this reason the Raja
\nand other systems of Yoga give a supreme importance to the state of Samadhi or Yogic trance in which the mind withdraws
\nnot only from its ordinary interests and preoccupations, but first from all consciousness of outward act and sense and being and
\nthen from all consciousness of inward mental activities. In this its inward-gathered state the mental being may have different
\nkinds of realisation of the Supreme in itself or in various aspects or on various levels, but the ideal is to get rid of mind altogether
\nand, going beyond mental realisation, to enter into the absolute trance in which all sign of mind or lower existence ceases. But
\nthis is a state of consciousness to which few can attain and from which not all can return. <\/p>\n

\n\t\t\tIt is obvious, since mind-consciousness is the sole waking state possessed by mental being, that it cannot ordinarily quite
\nenter into another without leaving behind completely both all our waking existence and all our inward mind. This is the necessity of the Yogic trance. But one cannot continually remain in this trance; or, even if one could persist in it for an indefinitely long period, it is always likely to be broken in upon by any strong or persistent call on the bodily life. And when one
\nreturns to the mental consciousness, one is back again in the lower being. Therefore it has been said that complete liberation
\nfrom the human birth, complete ascension from the life of the mental being is impossible until the body and the bodily life are <\/p>\n

\n\t\t\t <\/p>\n

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\n  <\/p>\n

\n

\n\t\t\tfinally cast off. The ideal upheld before the Yogin who follows
\nthis method is to renounce all desire and every least velleity of the human life, of the mental existence, to detach himself
\nutterly from the world and, entering more and more frequently and more and more deeply into the most concentrated state of
\nSamadhi, finally to leave the body while in that utter in-gathering of the being so that it may depart into the supreme Existence. It
\nis also by reason of this apparent incompatibility of mind and Spirit that so many religions and systems are led to condemn the
\nworld and look forward only to a heaven beyond or else a void Nirvana or supreme featureless self-existence in the Supreme. <\/p>\n

\n\t\t\tBut what under these circumstances is the human mind which seeks the divine to do with its waking moments? For
\nif these are subject to all the disabilities of mortal mentality, if they are open to the attacks of grief, fear, anger, passion, hunger,
\ngreed, desire, it is irrational to suppose that by the mere concentration of the mental being in the Yogic trance at the moment
\nof putting off the body, the soul can pass away without return into the supreme existence. For the man’s normal consciousness
\nis still subject to what the Buddhists call the chain or the stream of Karma; it is still creating energies which must continue and
\nhave their effect in a continued life of the mental being which is creating them. Or, to take another point of view, consciousness
\nbeing the determining fact and not the bodily existence which is only a result, the man still belongs normally to the status of human, or at least mental activity and this cannot be abrogated by the fact of passing out of the physical body; to get rid of mortal
\nbody is not to get rid of mortal mind. Nor is it sufficient to have a dominant disgust of the world or an anti-vital indifference or
\naversion to the material existence; for this too belongs to the lower mental status and activity. The highest teaching is that
\neven the desire for liberation with all its mental concomitants must be surpassed before the soul can be entirely free. Therefore
\nnot only must the mind be able to rise in abnormal states out of itself into a higher consciousness, but its waking mentality also
\nmust be entirely spiritualised. <\/p>\n

\n\t\t\tThis brings into the field the second possibility open to the
\n  <\/p>\n

\n\t\t\t <\/p>\n

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\n  <\/p>\n

\n

\n\t\t\tmental being; for if its first possibility is to rise out of itself into
\na divine supramental plane of being, the other is to call down the divine into itself so that its mentality shall be changed into
\nan image of the divine, shall be divinised or spiritualised. This may be done and primarily must be done by the mind’s power of
\nreflecting that which it knows, relates to its own consciousness, contemplates. For the mind is really a reflector and a medium
\nand none of its activities originate in themselves, none exist per<\/i> se<\/i>. Ordinarily, the mind reflects the status of mortal nature and
\nthe activities of the Force which works under the conditions of the material universe. But if it becomes clear, passive, pure by
\nthe renunciation of these activities and of the characteristic ideas and outlook of mental nature, then as in a clear mirror or like
\nthe sky in clear water which is without ripple and unruffled by winds, the divine is reflected. The mind still does not entirely
\npossess the divine or become divine, but is possessed by it or by a luminous reflection of it so long as it remains in this pure
\npassivity. If it becomes active, it falls back into the disturbance of the mortal nature and reflects that and no longer the divine. For
\nthis reason an absolute quietism and a cessation first of all outer action and then of all inner movement is the ideal ordinarily
\nproposed; here too, for the follower of the path of knowledge, there must be a sort of waking Samadhi. Whatever action is
\nunavoidable, must be a purely superficial working of the organs of perception and motor action in which the quiescent mind
\ntakes eventually no part and from which it seeks no result or profit. <\/p>\n

\n\t\t\tBut this is insufficient for the integral Yoga. There must be a positive transformation and not merely a negative quiescence of
\nthe waking mentality. The transformation is possible because, although the divine planes are above the mental consciousness
\nand to enter actually into them we have ordinarily to lose the mental in Samadhi, yet there are in the mental being divine
\nplanes superior to our normal mentality which reproduce the conditions of the divine plane proper, although modified by the
\nconditions, dominant here, of mentality. All that belongs to the experience of the divine plane can there be seized, but in the
\n  
\n  <\/p>\n

\n\t\t\t <\/p>\n

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\n

\n\t\t\tmental way and in a mental form. To these planes of divine mentality
\n\t\t\tit is possible for the developed human being to arise in the waking
\n\t\t\tstate; or it is possible for him to derive from them a stream of
\n\t\t\tinfluences and experiences which shall eventually open to them and
\n\t\t\ttransform into their nature his whole waking existence. These higher
\n\t\t\tmental states are the immediate sources, the large actual
\n\t\t\tinstruments, the inner stations\u00b9<\/font>of his perfection. <\/p>\n

\n\t\t\tBut in arriving to these planes or deriving from them the limitations of our mentality pursue us. In the first place the
\nmind is an inveterate divider of the indivisible and its whole nature is to dwell on one thing at a time to the exclusion of
\nothers or to stress it to the subordination of others. Thus in approaching Sachchidananda it will dwell on its aspect of the
\npure existence, Sat, and consciousness and bliss are compelled then to lose themselves or remain quiescent in the experience of
\npure, infinite being which leads to the realisation of the quietistic Monist. Or it will dwell on the aspect of consciousness, Chit,
\nand existence and bliss become then dependent on the experience of an infinite transcendent Power and Conscious-Force, which
\nleads to the realisation of the Tantric worshipper of Energy. Or it will dwell on the aspect of delight, Ananda, and existence
\nand consciousness then seem to disappear into a bliss without basis of self-possessing awareness or constituent being, which
\nleads to the realisation of the Buddhistic seeker of Nirvana. Or it will dwell on some aspect of Sachchidananda which comes to
\nthe mind from the supramental Knowledge, Will or Love, and then the infinite impersonal aspect of Sachchidananda is almost
\nor quite lost in the experience of the Deity which leads to the realisations of the various religions and to the possession of some
\nsupernal world or divine status of the human soul in relation to God. And for those whose object is to depart anywhither from
\ncosmic existence, this is enough, since they are able by the mind’s immergence into or seizure upon any one of these principles or
\naspects to effect through status in the divine planes of their <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t\u00b9<\/font> Called in the Veda variously seats, houses, placings or statuses, footings, earths, dwelling-places, sadas<\/i>, gr<\/font>ha <\/i>or ks<\/font>aya<\/i>, dhā<\/font>ma<\/i>,
\npadam<\/i>, bhū<\/font>mi<\/i>, ks<\/font>iti<\/i>.<\/font><\/p>\n

\n\t\t\t <\/p>\n

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\n

\n\t\t\t mentality or the possession by them of their waking state this
\ndesired transit. <\/p>\n

\n\t\t\tBut the sadhaka of the integral Yoga has to harmonise all so
\nthat they may become a plenary and equal unity of the full realisation of Sachchidananda. Here the last difficulty of mind meets
\nhim, its inability to hold at once the unity and the multiplicity. It is not altogether difficult to arrive at and dwell in a pure infinite
\nor even, at the same time, a perfect global experience of the Existence which is Consciousness which is Delight. The mind may
\neven extend its experience of this Unity to the multiplicity so as to perceive it immanent in the universe and in each object, force,
\nmovement in the universe or at the same time to be aware of this Existence-Consciousness-Bliss containing the universe and
\nenveloping all its objects and originating all its movements. It is difficult indeed for it to unite and harmonise rightly all these
\nexperiences; but still it can possess Sachchidananda at once in himself and immanent in all and the continent of all. But with
\nthis to unite the final experience of all this as Sachchidananda and possess objects, movements, forces, forms as no other than
\nHe, is the great difficulty for mind. Separately any of these things may be done; the mind may go from one to the other, rejecting
\none as it arrives at another and calling this the lower or that the higher existence. But to unify without losing, to integralise
\nwithout rejecting is its supreme difficulty.   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>399<\/font> 
\n <\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Chapter XIII   The Difficulties of the Mental Being   WE HAVE come to this stage in our development of the path of Knowledge that…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[46],"tags":[],"class_list":["post-2159","post","type-post","status-publish","format-standard","hentry","category-23-24-the-synthesis-of-yoga","wpcat-46-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2159","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=2159"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2159\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2159"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2159"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2159"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}