{"id":613,"date":"2013-07-13T01:29:13","date_gmt":"2013-07-13T01:29:13","guid":{"rendered":"http:\/\/localhost\/?p=613"},"modified":"2013-07-13T01:29:13","modified_gmt":"2013-07-13T01:29:13","slug":"24-the-double-soul-in-man-vol-18-the-life-divine-volume-18","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/18-the-life-divine-volume-18\/24-the-double-soul-in-man-vol-18-the-life-divine-volume-18","title":{"rendered":"-24_The Double Soul in Man .htm"},"content":{"rendered":"\n\n
\n


\nC<\/font>HAPTER <\/font>
\n XXIII <\/font><\/b>\n<\/p>\n

\n\t\t
\n\t\tThe Double Soul in Man <\/font><\/b><\/p>\n

 <\/p>\n

\n\t\tThe Purusha, the inner Self, no
\nlarger than the size of a man’s thumb.<\/font><\/p>\n

\nKatha Upanishad.\u00b9<\/font> 
\n<\/font><\/p>\n

\nSwetaswatara Upanishad.<\/font>\u00b2<\/font><\/p>\n

 <\/p>\n

\nHe who knows this Self who is the eater of the honey of existence and the lord of what is and shall be, has
\nthenceforward no shrinking. <\/font><\/p>\n

\nKatha Upanishad.<\/font>\u00b3<\/font><\/p>\n

 <\/p>\n

\nWhence shall
\nhe have grief, how shall he be deluded who sees everywhere the Oneness? <\/font><\/p>\n

\nIsha Upanishad.4  <\/sup><\/font><\/p>\n

 <\/p>\n

\nHe who has found the bliss of the Eternal has no fear from any quarter. <\/font><\/p>\n

\nTaittiriya Upanishad.5<\/sup><\/font><\/p>\n

 <\/p>\n

    T<\/font><\/b>he first status of Life we found to be characterised by a dumb inconscient drive or urge, a force of some involved will in
\nthe material or atomic existence, not free and possessor of itself or its works or their results, but entirely possessed by the
\nuniversal movement in which it arises as the obscure unformed seed of individuality. The root of the second status is desire,
\neager to possess but limited in capacity; the bud of the third is Love which seeks both to possess and be possessed, to
\nreceive and to give itself; the fine flower of the fourth, its sign of perfection, we conceive as the pure and full emergence of
\nthe original will, the illumined fulfilment of the intermediate desire, the high and deep satisfaction of the conscious
\ninterchange of Love by the unification of the state of the possessor and possessed in the divine unity of souls which is the
\nfoundation of the supramental existence. If we scrutinise these terms carefully we shall see that they are shapes and stages
\nof the soul’s seeking for the individual and universal delight of things; the ascent of Life is in its nature the ascent of the
\ndivine Delight in things from its dumb conception in Matter through vicissitudes and opposites\n<\/p>\n

 <\/p>\n

     
\n\u00b9 II.1. 12. 13.; II.3.17.     <\/font>\u00b2<\/font>
\nIII. 13.  <\/font>  \u00b3
\n<\/font>II. 1. 5.    <\/font>4 <\/font>
\nVerse 7.   <\/font>5<\/font> II. 9.
\n<\/font><\/p>\n

\nPage-218<\/font><\/p>\n

\n

to its luminous consummation in Spirit.\n<\/p>\n

     The world being what it is,
\nit could not be otherwise. For the world is a masked form of
\nSachchidananda, and the nature
\nof the consciousness of Sachchidananda and therefore the thing in which
\nHis force must always find and achieve itself is
\ndivine Bliss, an omnipresent self-delight. Since Life is an energy of
\nHis conscious-force, the secret of all its movements
\nmust be a hidden delight inherent in all things which is at once cause,
\nmotive and object of its activities; and if by reason of
\negoistic division that delight is missed, if it is held back behind a
\nveil, if it is represented as its own opposite, even as being is
\nmasked in death, consciousness figures as the inconscient and force
\nmocks itself with the guise of incapacity, then that
\nwhich lives cannot be satisfied, cannot either rest from the movement
\nor fulfil the movement except by laying hold on this
\nuniversal delight which is at once the secret total delight of its own
\nbeing and the original, all-encompassing, all-informing,
\nall-upholding delight of the transcendent and immanent Sachchidananda.
\nTo seek for delight is therefore the fundamental
\nimpulse and sense of Life; to find and possess and fulfil it is its
\nwhole motive.\n<\/p>\n

     But where in us is this
\nprinciple of Delight? through what term of our being does it manifest
\nand fulfil itself in the action
\nof the cosmos as the principle of Conscious-Force manifests and uses
\nLife for its cosmic term and the principle of
\nSupermind manifests and uses Mind? We have distinguished a fourfold
\nprinciple of divine Being creative of the
\nuniverse,—Existence, Conscious-Force, Bliss and Supermind. Supermind,
\nwe have seen, is omnipresent in the material
\ncosmos, but veiled; it is behind the actual phenomenon of things and
\noccultly expresses itself there, but uses for effectuation
\nits own subordinate term, Mind. The divine Conscious-Force is
\nomnipresent in the material cosmos, but veiled, operative
\nsecretly behind the actual phenomenon of things, and it expresses
\nitself there characteristically through its own subordinate
\nterm, Life. And, though we have not yet examined separately the
\nprinciple of Matter, yet we can already see that the divine
\nAll-existence also is omnipresent in the material cosmos, but veiled,
\nhidden behind the actual phenomenon of things, and
\nmanifests itself there initially through its own\n<\/p>\n

\nPage-219<\/font><\/p>\n

\n

subordinate term, Substance, Form of being or Matter. Then, equally, the principle of divine Bliss must be omnipresent in the
\ncosmos, veiled indeed and possessing itself behind the actual phenomenon of things, but still manifested in us through some
\nsubordinate principle of its own in which it is hidden and by which it must be found and achieved in the action of the
\nuniverse.\n<\/p>\n

     That term is something in
\nus which we sometimes call in a special sense the soul,—that is to say,
\nthe psychic principle
\nwhich is not the life or the mind, much less the body, but which holds
\nin itself the opening and flowering of the essence of all
\nthese to their own peculiar delight of self, to light, to love, to joy
\nand beauty and to a refined purity of being. In fact,
\nhowever, there is a double soul or psychic term in us, as every other
\ncosmic principle in us is also double. For we have two
\nminds, one the surface mind of our expressed evolutionary ego, the
\nsuperficial mentality created by us in our emergence out
\nof Matter, another a subliminal mind which is not hampered by our
\nactual mental life and its strict limitations, something
\nlarge, powerful and luminous, the true mental being behind that
\nsuperficial form of mental personality which we mistake for
\nourselves. So also we have two lives, one outer, involved in the
\nphysical body, bound by its past evolution in Matter, which
\nlives and was born and will die, the other a subliminal force of life
\nwhich is not cabined between the narrow boundaries of
\nour physical birth and death, but is our true vital being behind the
\nform of living which we ignorantly take for our real
\nexistence. Even in the matter of our being there is this duality; for
\nbehind our body we have a subtler material existence
\nwhich provides the substance not only of our physical but of our vital
\nand mental sheaths and is therefore our real substance
\nsupporting this physical form which we erroneously imagine to be the
\nwhole body of our spirit. So too we have a double
\npsychic entity in us, the surface desire-soul which works in our vital
\ncravings, our emotions, aesthetic faculty and mental
\nseeking for power, knowledge and happiness, and a subliminal psychic
\nentity, a pure power of light, love, joy and refined
\nessence of being which is our true soul behind the outer form of
\npsychic existence we so often dignify by the name. It is
\nwhen some\n<\/p>\n

\nPage-220<\/p>\n

<\/font><\/p>\n

\n

reflection of this larger and purer psychic entity comes to the surface that we say of a man, he has a soul, and when it is
\nabsent in his outward psychic life that we say of him, he has no soul.\n<\/p>\n

     The external forms of our
\nbeing are those of our small egoistic existence; the subliminal are the
\nformations of our larger
\ntrue individuality. Therefore are these that concealed part of our
\nbeing in which our individuality is close to our universality,
\ntouches it, is in constant relation and commerce with it. The
\nsubliminal mind in us is open to the universal knowledge of the
\ncosmic Mind, the subliminal life in us to the universal force of the
\ncosmic Life, the subliminal physicality in us to the
\nuniversal force-formation of cosmic Matter; the thick walls which
\ndivide from these things our surface mind, life, body and
\nwhich Nature has to pierce with so much trouble, so imperfectly and by
\nso many skilful-clumsy physical devices, are there,
\nin the subliminal, only a rarefied medium at once of separation and
\ncommunication. So too is the subliminal soul in us open to
\nthe universal delight which the cosmic soul takes in its own existence
\nand in the existence of the myriad souls that represent
\nit and in the operations of mind, life and matter by which Nature lends
\nherself to their play and development; but from this
\ncosmic delight the surface soul is shut off by egoistic walls of great
\nthickness which have indeed gates of penetration, but in
\ntheir entry through them the touches of the divine cosmic Delight
\nbecome dwarfed, distorted or have to come in masked as
\ntheir own opposites.\n<\/p>\n

     It follows that in this
\nsurface or desire-soul there is no true soul-life, but a psychic
\ndeformation and wrong reception of
\nthe touch of things. The malady of the world is that the individual
\ncannot find his real soul, and the root-cause of this malady
\nis again that he cannot meet in his embrace of things outward the real
\nsoul of the world in which he lives. He seeks to find
\nthere the essence of being, the essence of power, the essence of
\nconscious-existence, the essence of delight, but receives
\ninstead a crowd of contradictory touches and impressions. If he could
\nfind that essence, he would find also the one universal
\nbeing, power, conscious existence and delight even in this throng of
\ntouches and impressions; the contradictions of what
\nseems would be
\nrecon-<\/p>\n

\nPage-221<\/p>\n

<\/font><\/p>\n

\n

ciled in the unity and harmony of the Truth that
\nreaches out to us in these contacts. At the same time he would find his
\nown true soul and through it his self, because the true soul is his
\nself’s delegate and his self and the self of the world are
\none. But this he cannot do because of the egoistic ignorance in the
\nmind of thought, the heart of emotion, the sense which
\nresponds to the touch of things not by a courageous and whole-hearted
\nembrace of the world, but by a flux of reachings and
\nshrinkings, cautious approaches or eager rushes and sullen or
\ndiscontented or panic or angry recoils according as the touch
\npleases or displeases, comforts or alarms, satisfies or dissatisfies.
\nIt is the desire-soul that by its wrong reception of life
\nbecomes the cause of a triple misinterpretation of the rasa, the
\ndelight in things, so that, instead of figuring the pure essential
\njoy of being, it comes rendered unequally into the three terms of
\npleasure, pain and indifference.\n<\/p>\n

     We have seen, when we
\nconsidered the Delight of Existence in its relations to the world, that
\nthere is no absoluteness
\nor essential validity in our standards of pleasure and pain and
\nindifference, that they are entirely determined by the
\nsubjectivity of the receiving consciousness and that the degree of
\neither pleasure and pain can be heightened to a maximum
\nor depressed to a minimum or even effaced entirely in its apparent
\nnature. Pleasure can become pain or pain pleasure
\nbecause in their secret reality they are the same thing differently
\nreproduced in the sensations and emotions. Indifference is
\neither the inattention of the surface desire-soul in its mind,
\nsensations, emotions and cravings to the rasa of things, or its
\nincapacity to receive and respond to it, or its refusal to give any
\nsurface response or, again, its driving and crushing down of
\nthe pleasure or the pain by the will into the neutral tint of
\nunacceptance. In all these cases what happens is that either there
\nis a positive refusal or a negative unreadiness or incapacity to render
\nor in any way represent positively on the surface
\nsomething that is yet subliminally active.\n<\/p>\n

     For, as we now know by
\npsychological observation and experiment that the subliminal mind
\nreceives and remembers all
\nthose touches of things which the surface mind ignores, so also we
\nshall find that the subliminal soul responds to the rasa, or
\nessence in experience, of these things which the surface desire-soul
\nrejects<\/p>\n

\n Page-222<\/p>\n

<\/font><\/p>\n

\n

by distaste and refusal or ignores by neutral unacceptance. Self-knowledge is impossible unless we go behind our surface
\nexistence, which is a mere result of selective outer experiences, an imperfect sounding-board or a hasty, incompetent and
\nfragmentary translation of a little out of the much that we are,—unless we go behind this and send down our plummet into
\nthe subconscient and open ourself to the superconscient so as to know their relation to our surface being. For between these
\nthree things our existence moves and finds in them its totality. The superconscient in us is one with the self and soul of the
\nworld and is not governed by any phenomenal diversity; it possesses therefore the truth of things and the delight of things in
\ntheir plenitude. The subconscient, so called,\u00b9<\/font>
\nin that luminous head of itself which we call the subliminal, is, on
\nthe contrary, not a true possessor but an instrument of
\nexperience; it is not practically one with the soul and self of the
\nworld, but it is open to it through its world-experience. The
\nsubliminal soul is conscious inwardly of the rasa<\/i> of things
\nand has an equal delight in all contacts; it is conscious also of the
\nvalues and standards of the surface desire-soul and receives on its own
\nsurface corresponding touches of pleasure, pain and
\nindifference, but takes an equal delight in all. In other words, our
\nreal soul within takes joy of all its experiences, gathers
\nfrom them strength, pleasure and knowledge, grows by them in its store
\nand its plenty. It is this real soul in us which
\ncompels the shrinking desire-mind to bear and even to seek and find a
\npleasure in what is painful to it, to reject what is
\npleasant to it, to modify or even reverse its values, to equalise
\nthings in indifference or to equalise them in joy, the joy of the
\nvariety of existence. And this it does because it is impelled by the
\nuniversal to develop itself by all kinds of experience so as
\nto grow in Nature. Otherwise, if we lived only by the surface
\ndesire-soul, we could no more change or advance than the
\nplant or stone in whose immobility or in whose routine of existence,
\nbecause life is not superficially conscious, the secret
\nsoul of things\n<\/p>\n

 <\/p>\n

         
\n\u00b9<\/font>The real subconscious is a nether diminished consciousness close to the Inconscient; the subliminal is a
\nconsciousness larger than our surface existence. But both belong to the inner realm of our being of which our
\nsurface is unaware, so both are jumbled together in our common conception and parlance.<\/font><\/p>\n

\nPage-223<\/font><\/p>\n

\n

has as yet no instrument by which it can rescue the life out of the fixed and narrow gamut into which it is born. The
\ndesire-soul left to itself would circle in the same grooves for ever.\n<\/p>\n

     In the view of old
\nphilosophies pleasure and pain are inseparable like intellectual truth
\nand falsehood and power and
\nincapacity and birth and death; therefore the only possible escape from
\nthem would be a total indifference, a blank response
\nto the excitations of the world-self. But a subtler psychological
\nknowledge shows us that this view which is based on the
\nsurface facts of existence only, does not really exhaust the
\npossibilities of the problem. It is possible by bringing the real soul
\nto the surface to replace the egoistic standards of pleasure and pain
\nby an equal, an all-embracing personal-impersonal
\ndelight. The lover of Nature does this when he takes joy in all the
\nthings of Nature universally without admitting repulsion or
\nfear or mere liking and disliking, perceiving beauty in that which
\nseems to others mean and insignificant, bare and savage,
\nterrible and repellent. The artist and the poet do it when they seek the rasa<\/i>
\nof the universal from the aesthetic emotion or
\nfrom the physical line or from the mental form of beauty or from the
\ninner sense and power alike of that from which the
\nordinary man turns away and of that to which he is attached by a sense
\nof pleasure. The seeker of knowledge, the
\nGod-lover who finds the object of his love everywhere, the spiritual
\nman, the intellectual, the sensuous, the aesthetic all do
\nthis in their own fashion and must do it if they would find embracingly
\nthe Knowledge, the Beauty, the Joy or the Divinity
\nwhich they seek. It is only in the parts where the little ego is
\nusually too strong for us, it is only in our emotional or physical
\njoy and suffering, our pleasure and pain of life, before which the
\ndesire-soul in us is utterly weak and cowardly, that the
\napplication of the divine principle becomes supremely difficult and
\nseems to many impossible or even monstrous and
\nrepellent. Here the ignorance of the ego shrinks from the principle of
\nimpersonality which it yet applies without too much
\ndifficulty in Science, in Art and even in a certain kind of imperfect
\nspiritual living because there the rule of impersonality
\ndoes not attack those desires cherished by the surface soul and those
\nvalues of desire fixed by the surface mind in which
\nour outward life is most\n<\/p>\n

\nPage-224<\/font><\/p>\n

\n

vitally interested. In the freer and higher
\nmovements there is demanded of us only a limited and specialised
\nequality and
\nimpersonality proper to a particular field of consciousness and
\nactivity while the egoistic basis of our practical life remains to
\nus; in the lower movements the whole foundation of our life has to be
\nchanged in order to make room for impersonality, and
\nthis the desire-soul finds impossible.\n<\/p>\n

     The true soul secret in
\nus,—subliminal, we have said, but the word is misleading, for this
\npresence is not situated below
\nthe threshold of waking mind, but rather burns in the temple of the
\ninmost heart behind the thick screen of an ignorant mind,
\nlife and body, not subliminal but behind the veil,—this veiled psychic
\nentity is the flame of the Godhead always alight within
\nus, inextinguishable even by that dense unconsciousness of any
\nspiritual self within which obscures our outward nature. It is
\na flame born out of the Divine and, luminous inhabitant of the
\nIgnorance, grows in it till it is able to turn it towards the
\nKnowledge. It is the concealed Witness and Control, the hidden Guide,
\nthe Daemon of Socrates, the inner light or inner
\nvoice of the mystic. It is that which endures and is imperishable in us
\nfrom birth to birth, untouched by death, decay or
\ncorruption, an indestructible spark of the Divine. Not the unborn Self
\nor Atman, for the Self even in presiding over the
\nexistence of the individual is aware always of its universality and
\ntranscendence, it is yet its deputy in the forms of Nature,
\nthe individual soul, caitya purusa<\/i>, supporting mind, life and body, standing behind the mental, the vital, the subtle-physical
\nbeing in us and watching and profiting by their development and experience. These other person-powers in man, these
\nbeings of his being, are also veiled in their true entity, but they put forward temporary personalities which compose our outer
\nindividuality and whose combined superficial action and appearance of status we call ourselves: this inmost entity also,
\ntaking form in us as the psychic Person, puts forward a psychic personality which changes, grows, develops from life to life;
\nfor this is the traveller between birth and death and between death and birth, our nature parts are only its manifold and
\nchanging vesture. The psychic being can at first exercise only a concealed and partial and indirect action through the mind,
\nthe\n<\/p>\n

\nPage-225<\/p>\n

<\/font><\/p>\n

\n

life and the body, since it is these parts of Nature
\nthat have to be developed as its instruments of self-expression, and it
\nis
\nlong confined by their evolution. Missioned to lead man in the
\nIgnorance towards the light of the Divine Consciousness, it
\ntakes the essence of all experience in the Ignorance to form a nucleus
\nof soul-growth in the nature; the rest it turns into
\nmaterial for the future growth of the instruments which it has to use
\nuntil they are ready to be a luminous instrumentation of
\nthe Divine. It is this secret psychic entity which is the true original
\nConscience in us deeper than the constructed and
\nconventional conscience of the moralist, for it is this which points
\nalways towards Truth and Right and Beauty, towards
\nLove and Harmony and all that is a divine possibility in us, and
\npersists till these things become the major need of our nature.
\nIt is the psychic personality in us that flowers as the saint, the
\nsage, the seer; when it reaches its full strength, it turns the
\nbeing towards the Knowledge of Self and the Divine, towards the supreme
\nTruth, the supreme Good, the supreme Beauty,
\nLove and Bliss, the divine heights and largenesses, and opens us to the
\ntouch of spiritual sympathy, universality, oneness. On
\nthe contrary, where the psychic personality is weak, crude or
\nill-developed, the finer parts and movements in us are lacking
\nor poor in character and power, even though the mind may be forceful
\nand brilliant, the heart of vital emotions hard and
\nstrong and masterful, the life-force dominant and successful, the
\nbodily existence rich and fortunate and an apparent lord
\nand victor. It is then the outer desire-soul, the pseudo-psychic
\nentity, that reigns and we mistake its misinterpretations of
\npsychic suggestion and aspiration, its ideas and ideals, its desires
\nand yearnings for true soul-stuff and wealth of spiritual
\nexperience.\u00b9 <\/font> If the secret psychic Person can come\n<\/p>\n

 <\/p>\n

    
\n\u00b9<\/font>
\nThe word “psychic” in our ordinary parlance is more often used in reference to this desire-soul than to the true
\npsychic. It is used still more loosely of psychological and other phenomena of an abnormal or supernormal
\ncharacter which are really connected with the inner mind, inner vital, subtle physical being subliminal in us and
\nare not at all direct operations of the psyche. Even such phenomena as materialisation and dematerialisation
\nare included, though, if established, they evidently are not soul-action and would not shed any light upon the
\nnature or existence of the psychic entity, but would rather be an abnormal action of an occult subtle physical
\nenergy intervening in the ordinary status of the gross body of things, reducing it to its own subtle condition and
\nagain reconstituting it in the terms of gross matter.<\/font><\/p>\n

\nPage-226<\/p>\n

<\/font><\/p>\n

\n

forward into the front and, replacing the
\ndesire-soul, govern overtly and entirely and not only partially and
\nfrom behind the
\nveil this outer nature of mind, life and body, then these can be cast
\ninto soul images of what is true, right and beautiful and in
\nthe end the whole nature can be turned towards the real aim of life,
\nthe supreme victory, the ascent into spiritual existence.<\/p>\n

     
\nBut it might seem then that by bringing this psychic entity, this true
\nsoul in us, into the front and giving it there the lead
\nand rule we shall gain all the fulfilment of our natural being that we
\ncan seek for and open also the gates of the kingdom of
\nthe Spirit. And it might well be reasoned that there is no need for any
\nintervention of a superior Truth-Consciousness or
\nprinciple of Supermind to help us to attain to the divine status or the
\ndivine perfection. Yet, although the psychic
\ntransformation is one necessary condition of the total transformation
\nof our existence, it is not all that is needed for the
\nlargest spiritual change. In the first place, since this is the
\nindividual soul in Nature, it can open to the hidden diviner ranges
\nof our being and receive and reflect their light and power and
\nexperience, but another, a spiritual transformation from above
\nis needed for us to possess our self in its universality and
\ntranscendence. By itself the psychic being at a certain stage might
\nbe content to create a formation of truth, good and beauty and make
\nthat its station; at a farther stage it might become
\npassively subject to the world-self, a mirror of the universal
\nexistence, consciousness, power, delight, but not their full
\nparticipant or possessor. Although more nearly and thrillingly united
\nto the cosmic consciousness in knowledge, emotion and
\neven appreciation through the senses, it might become purely recipient
\nand passive, remote from mastery and action in the
\nworld; or, one with the static self behind the cosmos, but separate
\ninwardly from the world-movement, losing its individuality
\nin its Source, it might return to that Source and have neither the will
\nnor the power any further for that which was its
\nultimate mission here, to lead the nature also towards its divine
\nrealisation. For the psychic being came into Nature from the
\nSelf, the Divine, and it can turn back from Nature to the silent Divine
\nthrough the silence of the Self and a supreme\n<\/p>\n

\nPage-227<\/font><\/p>\n

\n

spiritual immobility. Again, an eternal portion of the Divine,\u00b9<\/font> <\/p>\n

this part is by the law of the Infinite inseparable from its Divine Whole, this part is indeed itself that Whole, except in its
\nfrontal appearance, its frontal separative self-experience; it may awaken to that reality and plunge into it to the apparent
\nextinction or at least the merging of the individual existence. A small nucleus here in the mass of our ignorant Nature, so
\nthat it is described in the Upanishad as no bigger than a man’s thumb, it can by the spiritual influx enlarge itself and embrace
\nthe whole world with the heart and mind in an intimate communion or oneness. Or it may become aware of its eternal
\nCompanion and elect to live for ever in His presence, in an imperishable union and oneness as the eternal lover with the
\neternal Beloved, which of all spiritual experiences is the most intense in beauty and rapture. All these are great and splendid
\nachievements of our spiritual self-finding, but they are not necessarily the last end and entire consummation; more is
\npossible.\n<\/p>\n

     For these are achievements
\nof the spiritual mind in man; they are movements of that mind passing
\nbeyond itself, but on
\nits own plane, into the splendours of the Spirit. Mind, even at its
\nhighest stages far beyond our present mentality, acts yet in
\nits nature by division; it takes the aspects of the Eternal and treats
\neach aspect as if it were the whole truth of the Eternal
\nBeing and can find in each its own perfect fulfilment. Even it erects
\nthem into opposites and creates a whole range of these
\nopposites, the Silence of the Divine and the divine Dynamis, the
\nimmobile Brahman aloof from existence, without qualities,
\nand the active Brahman with qualities, Lord of existence, Being and
\nBecoming, the Divine Person and an impersonal pure
\nExistence; it can then cut itself away from the one and plunge itself
\ninto the other as the sole abiding Truth of existence. It
\ncan regard the Person as the sole Reality or the Impersonal as alone
\ntrue; it can regard the Lover as only a means of
\nexpression of eternal Love or love as only the self-expression of the
\nLover; it can see beings as only personal powers of an
\nimpersonal Existence or impersonal existence as only a state of the one
\nBeing, the Infinite Person. Its spiritual achievement,
\nits road of passage\n<\/p>\n

 <\/p>\n

                 
\n\u00b9 <\/font>Gita, XV. 7.<\/font><\/p>\n

\nPage-228<\/font><\/p>\n

\n

towards the supreme aim will follow these dividing lines. But beyond this movement of spiritual Mind is the higher
\nexperience of the Supermind Truth-Consciousness; there these opposites disappear and these partialities are relinquished in
\nthe rich totality of a supreme and integral realisation of eternal Being. It is this that is the aim we have conceived, the
\nconsummation of our existence here by an ascent to the supramental Truth-Consciousness and its descent into our nature.
\nThe psychic transformation after rising into the spiritual change has then to be completed, integralised, exceeded and uplifted
\nby a supramental transformation which lifts it to the summit of the ascending endeavour. <\/p>\n

   
\nEven as between the other divided and opposed terms of manifested
\nBeing, so also a supramental
\nconsciousness-energy could alone establish a perfect harmony between
\nthese two terms,—apparently opposite only because
\nof the Ignorance,—of spirit status and world dynamism in our embodied
\nexistence. In the Ignorance Nature centres the
\norder of her psychological movements, not around the secret spiritual
\nself, but around its substitute, the ego-principle: a
\ncertain ego-centrism is the basis on which we bind together our
\nexperiences and relations in the midst of the complex
\ncontacts, contradictions, dualities, incoherences of the world in which
\nwe live; this ego-centrism is our rock of safety against
\nthe cosmic and the infinite, our defence. But in our spiritual change
\nwe have to forego this defence; ego has to vanish, the
\nperson finds itself dissolved into a vast impersonality, and in this
\nimpersonality there is at first no key to an ordered
\ndynamism of action. A very usual result is that one is divided into two
\nparts of being, the spiritual within, the natural without;
\nin one there is the divine realisation seated in a perfect inner
\nfreedom, but the natural part goes on with the old action of
\nNature, continues by a mechanical movement of past energies her already
\ntransmitted impulse. Even, if there is an entire
\ndissolution of the limited person and the old ego-centric order, the
\nouter nature may become the field of an apparent
\nincoherence, although all within is luminous with the Self. Thus we
\nbecome outwardly inert and inactive, moved by
\ncircumstance or forces but not self-mobile,\u00b9 <\/font>even though the consciousness is\n<\/p>\n

 <\/p>\n

     
\n\u00b9 <\/font>jadavat.<\/p>\n

<\/font><\/p>\n

\nPage-229<\/p>\n

<\/font><\/p>\n

\n

enlightened within, or as a child though within is a plenary self-knowledge,\u00b9
\n<\/font> or as one inconsequent in thought and impulse though within is an utter calm and serenity,\u00b2
\n<\/font> or as the wild and disordered soul though inwardly there is the purity and poise of the Spirit.\u00b3<\/font><\/p>\n

Or if there is an ordered dynamism in the outward nature, it may be a continuation of superficial ego-action witnessed but
\nnot accepted by the inner being, or a mental dynamism that cannot be perfectly expressive of the inner spiritual realisation;
\nfor there is no equipollence between action of mind and status of spirit. Even at the best where there is an intuitive guidance
\nof Light from within, the nature of its expression in dynamism of action must be marked with the imperfections of mind, life
\nand body, a King with incapable ministers, a Knowledge expressed in the values of the Ignorance. Only the descent of the
\nSupermind with its perfect unity of Truth-Knowledge and Truth-Will can establish in the outer as in the inner existence the
\nharmony of the Spirit; for it alone can turn the values of the Ignorance entirely into the values of the Knowledge.<\/p>\n

     
\nIn the fulfilment of our psychic being as in the consummation of our parts of mind and life, it is the relating of it to its
\ndivine source, to its correspondent truth in the Supreme Reality, that is the indispensable movement; and, here too as there, it
\nis by the power of the Supermind that it can be done with an integral completeness, an intimacy that becomes an authentic
\nidentity; for it is the Supermind which links the higher and the lower hemispheres of the One Existence. In Supermind is the
\nintegrating Light, the consummating Force, the wide entry into the supreme Ananda: the psychic being uplifted by that Light
\nand Force can unite itself with the original Delight of existence from which it came: overcoming the dualities of pain and
\npleasure, delivering from all fear and shrinking the mind, life and body, it can recast the contacts of existence in the world
\ninto terms of the Divine Ananda.<\/p>\n

 <\/p>\n

     
\n\u00b9<\/font>bā<\/font>lavat.<\/i> 
\n\u00b2<\/font> unmattavat<\/i>.   \u00b3<\/font> piśā<\/font>cavat.<\/i><\/p>\n

\n Page-230<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

CHAPTER  XXIII The Double Soul in Man   The Purusha, the inner Self, no larger than the size of a man’s thumb. Katha Upanishad.\u00b9  Swetaswatara Upanishad.\u00b2…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[],"class_list":["post-613","post","type-post","status-publish","format-standard","hentry","category-18-the-life-divine-volume-18","wpcat-13-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/613","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=613"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/613\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=613"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=613"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=613"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}