06. The Psychic Being or Soul

What Is the Psychic Being?

The psychic world or plane of consciousness is that part of the world, the psychic being is that part of the being which is directly under the influence of the Divine Consciousness; the hostile forces cannot have even the remotest action upon it. It is a world of harmony, and everything moves in it from light to light and from progress to progress. It is the seat of the Divine Consciousness, the Divine Self in the individual being. It is a centre of light and truth and knowledge and beauty and harmony which the Divine Self in each of you creates by his presence, little by little; it is influenced, formed and moved by the Divine Consciousness of which it is a part and parcel. It is in each of you the deep inner being which you have to find in order that you may come in contact with the Divine in you. It is the intermediary between the Divine Consciousness and your external consciousness; it is the builder of the inner life, it is that which manifests in the outer nature the order and rule of the Divine Will. If you become aware in your outer consciousness of the psychic being within you and unite with it, you can find the pure Eternal Consciousness and live in it; instead of being moved by the Ignorance as the human being constantly is, you grow aware of the presence of an eternal light and knowledge within you, and to it you surrender and are integrally consecrated to it and moved by it in all things.

For your psychic being is that part of you which is already given to the Divine. It is its influence gradually spreading from within towards the most outward and material boundaries of your consciousness that will bring about the transformation of your entire nature. There can be no obscurity here; it is the luminous part in you. Most people are unconscious of this psychic part within them; the effort of Yoga is to make you conscious of it, so that the process of your transformation, instead of a slow labour extending through centuries, can be pressed into one life or even a few years.

The psychic being is that which persists after death, because it is your eternal self; it is this that carries the consciousness forward from life to life.

The psychic being is the real individuality of the true and divine individual within you. For your individuality means your special mode of expression and your psychic being is a special aspect of the one Divine Consciousness that has taken shape in you. But in the psychic consciousness there is not that sense of division between the individual and the universal consciousness which affects the other parts of your nature. You are conscious there that your individuality is your own line of expression, but at the same time you know too that it is an expression objectifying the one universal consciousness. It is as though you had taken a portion out of yourself and put it in front of you and there were a mutual look and play of movement between the two. This duality was necessary in order to create and establish the objectivised relation and to enjoy it; but in your psychic being the separation that sharpens the duality is seen to be an illusion, an appearance and nothing more.

26 May 1929

***

In the ordinary life there’s not one person in a million who has a conscious contact with his psychic being, even momentarily. The psychic being may work from within, but so invisibly and unconsciously for the outer being that it is as though it did not exist. And in most cases, the immense majority, almost the totality of cases, it’s as though it were asleep, not at all active, in a kind of torpor.

It is only with the sadhana and a very persistent effort that one succeeds in having a conscious contact with his psychic being. Naturally, it is possible that there are exceptional cases — but this is truly exceptional, and they are so few that they could be counted — where the psychic being is an entirely formed, liberated being, master of itself, which has chosen to return to earth in a human body in order to do its work. And in this case, even if the person doesn’t do the sadhana consciously, it is possible that the psychic being is powerful enough to establish a more or less conscious relation. But these cases are, so to say, unique and are exceptions which confirm the rule.

In almost, almost all cases, a very very sustained effort is needed to become aware of one’s psychic being. Usually it is considered that if one can do it in thirty years one is very lucky — thirty years of sustained effort, I say. It may happen that it’s quicker. But this is so rare that immediately one says, “This is not an ordinary human being.” That’s the case of people who have been considered more or less divine beings and who were great yogis, great initiates.

17 August 1955

 

What is the work of the psychic being?

What is the work of the psychic being? You want it to have some work? What do you want to say exactly? What is its function? Ah! very well. One could put it this way, that it is like an electric wire that connects the generator with the lamp. Now, if someone has understood, let him explain what I said!

What is the generator and what the lamp? (Laughter)

Ah, there we are! So, what is the generator and what the lamp? That is exactly it. What is the generator and what the lamp? Or rather, who is the generator and who is the lamp?

The generator is the Divine and the lamp is the body.

It is the body, it is the visible being.

So, that is its function. This means that if there were no psychic in Matter, it would not be able to have any direct contact with the Divine. And it is happily due to this psychic presence in Matter that the contact between Matter and the Divine can be direct and all human beings can be told, “You carry the Divine within you, and you have only to enter within yourself and you will find Him.” It is something very particular to the human being or rather to the inhabitants of the earth. In the human being the psychic becomes more conscious, more formed, more conscious and more independent also. It is individualised in human beings. But it is a speciality of the earth. It is a direct infusion, special and redeeming, in the most inconscient and obscure Matter, so that it might once again awake through stages to the divine Consciousness, the divine Presence and finally to the Divine Himself. It is the presence of the psychic which makes man an exceptional being — I don’t like to tell him this very much, be-cause already he thinks too much of himself; he has such a high opinion of himself that it is not necessary to encourage him! But still, this is a fact — so much so that there are beings of other domains of the universe, those called by some people demigods and even gods, beings, for instance, of what Sri Aurobindo calls the Overmind, who are very eager to take a physical body on earth to have the experience of the psychic, for they don’t have it. These beings certainly have many qualities that men don’t, but they lack this divine presence which is altogether exceptional and exists only on the earth and nowhere else. All these inhabitants of the higher worlds, the Higher Mind, Overmind and other regions have no psychic being. Of course, the beings of the vital worlds don’t have it either. But these latter don’t regret it, they don’t want it. There are only those very rare ones, quite exceptional, who want to be converted, and for this they act without delay, they immediately take a physical body. The others don’t want it; it is something which binds them and constrains them to a rule they do not want.

But it is a fact, so I am obliged to state that this is how it is, that it is an exceptional quality of the human being to carry within himself the psychic and, truly speaking, he does not take full advantage from it. He does not seem to consider this quality as something very, very desirable, from the way he treats this presence — exactly that! He prefers to it the ideas of his mind, prefers the desires of his vital being and the habits of his physical.

9 June 1954

***

Is the psychic being in the heart?

Not in the physical heart, not in the organ. It is in a fourth dimension, an inner dimension. But it is in that region, the region somewhat behind the solar plexus, it is there that one finds it most easily. The psychic being is in the fourth dimension as related to our physical being.

3 November 1954

***

The other day I said that most of the time people do not have their psychic being within them. I would like to explain this in greater detail…. You must remember that the inner beings are not in the third dimension. If you open up your body you will find only the viscera of the body which are in the third dimension. The inner beings are in another dimension, and when I say that some men do not have their psychic being within them, I do not mean that it is not at the centre of their being, but that their outer consciousness is so small, so limited, so obscure that it is not able to keep a contact, not only conscious but intimate, with the psychic being which extends beyond it in every way; it is so much higher and deeper than the other outer consciousness that there is no relation either of quality or of nature between them. Religions say that you have a divine spark in you — it is well they call it a “spark”, for it is so small indeed that it can be placed anywhere in the body without difficulty. But this does not mean that it is in the body: it is within the consciousness in another dimension, and there are beings who have a contact with it, others who haven’t. But if you come to the divine Presence in the atom, the image is easier to under-stand, for there you touch so infinitesimal a domain that you are on the borderline where you can no longer distinguish between two, three, four or five dimensions. If you study modern physics you will understand what I mean. The movements constituting an atom are, in the matter of size, so imperceptible that they cannot be understood with our three-dimensional understanding, the more so as they follow laws which elude completely this three-dimensional idea. So if you take refuge there, you may say that the divine spark is at the centre of each atom and you won’t be far from the truth; but I was not speaking of the divine spark, I was speaking of the being, the psychic consciousness, which is another thing. The psychic being is an entity which has a form; it is organised around a central consciousness and, having a form it has a dimension, but a dimension of an-other kind than the third dimension of the outer consciousness.

It is often said that children enter into possession of their psychic being when they are about seven. What does this mean exactly?

This is not correct. There are people whose psychic being watches over their formation before their birth, even before they are in the womb of their mother. There are children whose psychic being comes into contact with them at the very moment they utter their first cry. There are also people whose psychic being comes a few hours after their birth, or some days after, or some weeks, some months, some years after or… never!

You told me once that one must not ask a child to make a mental effort before the age of seven.

That is quite different. There it is a question only of the formation of the physical brain which develops slowly, little by little. If you ask of a brain in formation an effort beyond its capacity, you tire it, you overwork it or you make it ill.

You say that the psychic being is the same thing as the divine spark…

No, I never said that — it would be foolish! The psychic being is organised around the divine spark. The divine spark is one, universal, the same everywhere and in everything, one and infinite, of the same kind in all. You cannot say that it is a being — it is the being, if you like, but not a being.

Naturally, if you go back to the origin, you may say that there is only one soul, for the origin of all souls is the same, as the origin of the whole universe is the same, as the origin of the entire creation is the same. But the psychic being is an individual, personal being with its own experience, its own development, its own growth, its own organisation; only, this organisation is the product of the action of a central divine spark.

But the day an external being (physical, mental, vital) enters into direct and constant contact with the psychic being, one may say in the same way that the physical being of this person is organised by the central divine consciousness. The moment you put yourself in contact with it, submit yourself to it, you are organised by it, by the central divine consciousness.[…]

Is there a psychic being in the atom?

No, it is not yet there. It can be said that there is a possibility of psychic consciousness in Matter — the diffusion of the divine Consciousness had only one object: to make possible an organisation which would be under the direct influence of the Divine. […] It may hence be said that the origin of the soul is also in the atom, in all the elements constituting the atom, but it is only the origin…. I must tell you that when it is fully formed, the psychic being has a distinct form which corresponds to our physical form. It is not altogether similar, but it has a definite form. Every psychic being is different from another — they are not all cut out, modelled to one pattern. They are different, each has an individuality, a personality.

24 February 1951

***

You must not mistake the feelings for the psychic, you understand! — these two are absolutely different things. People always think that when they have emotions, feelings, they are entering the psychic. These things have nothing to do with the psychic, they are purely vital. They are the most subtle part of the vital, if you like, but they are vital. It’s not through the feelings that one goes to the psychic, it is through a very intense aspiration and a self-detachment.

27 July 1955

***

To perceive the soul in someone, as a rule the mind must be very quiet — very quiet, for when it is active, its vibrations are seen, not the vibration of the soul.

And then, when you look at someone who is conscious of his soul, and lives in his soul, if you look like this, the impression you have is of descending, of entering deep, deep, deep into the person, far, far, far, far within; while usually when you look into someone’s eyes, you very soon come to a surface which vibrates and answers your look, but you don’t have that feeling of going down, down, down, down, going deep as into a hole and very far, very, very, very far within, so you have… a small, very quiet response. Otherwise, usually you enter — there are eyes you cannot enter, they are closed like a door; but still there are eyes which are open — you enter and then, quite close behind, you come to something vibrating there, like this, shining at times, vibrating. And then, that’s it; if you make a mistake, you say, “Oh! he has a living soul” — it is not that, it is his vital.

In order to find the soul you must go in this way (gesture of going deep within), like this, draw back from the surface, withdraw deep within and enter, enter, enter, go down, down, down into a very deep hole, silent, immobile, and there, there’s a kind of… something warm, quiet, rich in substance and very still, and very full, like a sweetness — that is the soul.

And if one is insistent and is conscious oneself, then there comes a kind of plenitude which gives the feeling of something complete that contains unfathomable depths in which, should one enter, one feels that many secrets would be revealed… like the reflection in very peaceful waters of something that is eternal. And one no longer feels limited by time.

One has the feeling of having always been and of being for eternity.

9 April 1958

***

Essentially, it is only when one has become aware of one’s soul, has been identified with one’s psychic being that one can see in a single flash the picture of one’s individual development through the ages. Then indeed one begins to know… but not before. Then, indeed, I assure you it becomes very interesting. It changes one’s position in life.

There is such a great difference between feeling vaguely, having a hesitant impression of something, of a force, a movement, an impulse, an attraction, of something which drives you in life — but it is still so vague, so uncertain, it is hazy — there is such a difference between this and having a clear vision, an exact perception, a total understanding of the meaning of one’s life. And only then does one begin to see things as they are, not before. Only then can one follow the thread of one’s destiny and clearly see the goal and the way to reach it. But that happens only through successive inner awakenings, like doors opening suddenly on new horizons — truly, a new birth into a truer, deeper, more lasting consciousness.

Until then you live in a cloud, gropingly, under the weight of a destiny which at times crushes you, gives you the feeling of having been made in a certain way and being unable to do anything about it. You are under the burden of an existence which weighs you down, makes you crawl on the ground instead of rising above and seeing all the threads, the guiding threads, the threads which bind different things into a single movement of progression towards a realisation that grows clear.

One must spring up out of this half-consciousness which is usually considered quite natural — this is your “normal” way of being and you do not even draw back from it sufficiently to be able to see and wonder at this incertitude, this lack of precision; while, on the contrary, to know that one is seeking and to seek consciously, deliberately, steadfastly and methodically, this indeed is the exceptional, almost “abnormal” condition. And yet only in this way does one begin to truly live.

16 January 1957

***

What is the difference between “spiritual” and “psychic”?

It is not the same thing. The psychic is the being organised by the divine Presence and it belongs to the earth — I am not speaking of the universe, only of the earth; it is only upon earth that you will find the psychic being. The rest of the universe is formed in quite a different way.

The universe contains all the domains higher than the physical: there is a global physical comprising the mental, the vital, etc., and all the domains above the mental are domains of a spiritual order, domains which are, for us, domains of the spirit, and it is this “spirit” which little by little, progressively, materialises itself to arrive at Matter as we conceive it. The beings of the Overmind, for instance, and all the beings of the higher regions have no psychic being — the “angels” have no psychic being. It is only upon earth that the psychic life begins, and it is just the process by which the Divine has awakened material life to the necessity of rejoining its divine origin. Without the psychic, Matter would never have awakened from its inconscience, it would never have aspired for the life of its origin, the spiritual life. Therefore, the psychic being in the human being is the manifestation of spiritual aspiration; but there is a spiritual life independent of the psychic.

Is there a correspondence between the psychic world and the earth?

But I have already told you that it is only upon earth that the psychic being gets its experiences to individualise itself. Hence there is an almost absolute interdependence between the psychic world and the earth.

What is the most effective means of awakening the psychic being?

But it is wide awake! And not only is it awake, but it acts, only you are not aware of it. It appears to you asleep because you don’t perceive it!

Fundamentally, without this kind of inner will of the psychic being, I believe human beings would be quite dismal, dull, they would have an altogether animal life. Every gleam of aspiration is always the expression of a psychic influence. Without the presence of the psychic, without the psychic influence, there would never be any sense of progress or any will for progress.

1 March 1951

***

On the psychic plane is there a past, present and future?

In the psychic? Yes, you have even the consciousness of all the lives you have lived. When you enter into contact with the psychic you become conscious of all the lives you have lived, it keeps the absolutely living memory of all the events in which the psychic took part — not the whole life, not that one can tell little stories to oneself: that first one was a monkey and then later something a little higher, and so on, the cave-man… no, no stories like that. But all the events of former lives in which the psychic participated are preserved, and when one enters into conscious contact with his psychic being this can be called up like a sort of cinema. But it has no continuity except in lives in which the psychic is absolutely conscious, active, permanently active, that is, constantly associated with the consciousness; so naturally, being constantly associated with the consciousness, it consciously remembers everything that has happened in the real life of the person, and the memories — when one follows these things — the memories of his psychic being are more and more coordinated and closer and closer to what could be a physical memory if there were one, in any case of all the intellectual and emotional elements of life, and of some physical events when it was possible for this being to manifest in the outer consciousness; then, at these moments, the whole set of physical circumstances in which one was is kept absolutely intact in the consciousness.

29 June 1955

***

Has the psychic any power?

Power? It is usually the psychic which guides the being. One knows nothing about it because one is not conscious of it but usually it is that which guides the being. If one is very attentive, one becomes aware of it. But the majority of men haven’t the least idea of it. For instance, when they have decided, in their outer ignorance, to do something, and instead of their being able to do it, all the circumstances are so organised that they do something else, they start shouting, storming, flying into a rage against fate, saying (that depends on what they believe, their beliefs) that Nature is wicked or their destiny baleful or God unjust, or… no matter what (it depends on what they believe). Whilst most of the time it is just the very circumstance which was most favourable for their inner development. And naturally, if you ask the psychic to help you to fashion a pleasant life for yourself, to earn money, have children who will be the pride of the family, etc., well, the psychic will not help you. But it will create for you all the circumstances necessary to awaken something in you so that the need of union with the Divine may be born in your consciousness. At times you have made fine plans, and if they had succeeded, you would have been more and more encrusted in your outer ignorance, your stupid little ambition and your aimless activity. Whilst if you receive a good shock, and the post you coveted is denied to you, the plan you made is shattered, and you find yourself completely thwarted, then, sometimes this opposition opens to you a door on something truer and deeper. And when you are a little awake and look back, if you are in the least sincere, you say: “Ah! it wasn’t I who was right — it was Nature or the divine Grace or my psychic being who did it.” It is the psychic being which organised that.

Is it the psychic will which wants the being to be identified with the Divine?

Yes, surely. It is the will of the psychic. It is also the very reason of its existence. It is for that it is there. For example, in the mind certain activities (and even at times in the physical and vital) certain activities awaken to the influence of the psychic without even knowing it. That is why those parts adhere to it and begin to aspire also for the divine knowledge, the divine union, the relation with the Divine.

16 December 1953


 

Progress and the Psychic Being

Does the psychic being always progress?

There are in the psychic being two very different kinds of progress: one consisting in its formation, building and organisation. For the psychic starts by being only a kind of tiny divine spark inside the being and out of this spark will emerge progressively an independent conscious being having its own action and will. The psychic being at its origin is only a spark of the divine consciousness and it is through successive lives that it builds up a conscious individuality. It is a progress similar to that of a growing child. It is a thing in the making. For a long time, in most human beings the psychic is a being in the making. It is not a fully individualised, fully conscious being and master of itself and it needs all its rebirths, one after another, in order to build itself and become fully conscious.

But this sort of progress has an end. There comes a time when the being is fully developed, fully individualised, fully master of itself and its destiny. When this being or one of these psychic beings at that state, takes birth in a human being, that makes a very great difference: the human being, so to say, is born free. He is not tied to circumstances, to surroundings, to his origin and atavism, like ordinary people. He comes into the world with the purpose of doing something, with a work to carry out, a mission to fulfil. From this point of view his progress in growth has come to an end, that is, it is not indispensable for him to take birth again in a body. Till then rebirth is a necessity, for it is through rebirth that he grows; it is in the physical life and in a physical body that he gradually develops and becomes a fully conscious being. But once he is fully formed, he is free, in this sense that he can take birth or not, at will. So there, one kind of progress stops.

But if this fully formed being wants to become an instrument of work for the Divine, if instead of retiring to repose in a psychic bliss, in its own domain, he chooses to be a worker upon earth to help in the fulfilment of the Divine Work, then he has a fresh progress to make, a progress in the capacity for work, for organisation of his work and for expression of the Divine Will. So there is a time when the thing changes. So long as he remains in the world, so long as he chooses to work for the Divine, he will progress. Only if he withdraws into the psychic world and refuses to continue doing the Divine Work or renounces it, can he remain in a static condition outside all progress, because, as I have told you, only upon earth is there progress, only in the physical world; it is not acquired everywhere. In the psychic world there is a kind of blissful repose. One remains what one is, without any movement.

But for those who are not conscious of their psychic?

They are compelled to progress whether they want it or not.

The psychic being itself progresses in them and they are not conscious of it. But they themselves are compelled to progress. That is to say, they follow a curve. They follow an ascent in life. It is the same progress as that of the growing child; there comes a time when it is at the summit of its growth and then, unless it changes the plane of progress, unless the purely physical progress turns into a mental progress, a psychic progress, a spiritual progress, it goes down the curve and then there will be a decomposition and it will not exist any longer.

It is just because progress is not constant and perpetual in the physical world that there is a growth, an apogee, a decline and a decomposition. For anything that does not advance, falls back; all that does not progress, regresses.

So this is just what happens physically. The physical world has not learnt how to progress indefinitely; it arrives at a certain point, then it is either tired of progressing or is not capable of progressing in the present constitution, but in any case it stops progressing and after a time decomposes. Those who lead a purely physical life reach a kind of summit, then they slide down very quickly. But now, with the general collective human progress, there is behind the physical progress a vital progress and a mental progress, so that the mental progress can go on for a very long time, even after the physical progress has come to a stop, and through this mental progress one keeps up a kind of ascent long after the physical has ceased to progress.

And then there are those who do yoga, who become conscious of their psychic being, are united with it, participate in its life; these, indeed, progress till the last breath of their life. And they do not stop even after death, when they have left their body under the plea that the body cannot last any longer: they continue to progress.

It is the incapacity of the body to transform itself, to continue progressing that causes it to regress and in the end become more and more open to the inner disequilibrium until one day that becomes strong enough to bring about a total imbalance and it can no longer regain its balance and health.[…] It is only in the pure spiritual life — that which is outside all physical and terrestrial existence, including the mental — that there is no progress. You reach a static state and are outside all movements of progress. But at the same time you are outside the manifestation also. When you reach that state, you no longer belong to the manifestation, you go out of the manifested world. One must go out of the manifested world in order to go out of all progress, because the two are identical: manifestation means progress and progress means manifestation.

5 August 1953

***

How can one know that the psychic being is in front?

My child, when it happens, one understands. It is exactly so long as one doesn’t understand that it means that it hasn’t come. This is like people asking you, “How can I know whether I am in contact with the Divine?” That itself is enough to prove that they are not. For if they are they can no longer ask the question. It is something understood. For the psychic it is the same thing. When the psychic is in front one knows it, and there is no possibility of any doubt. Consequently one no longer asks the question.

10 November 1954

***

As you said the other day, didn’t you, if someone has difficulties it means a mediocre being.

But excuse me! Don’t mix up the psychic being with the outer being. The psychic being may be perfect and the outer being may be idiotic. Don’t confuse the two. They have nothing to do… unfortunately they have nothing to do with each other, most of the time. For the outer being is not at all conscious of the psychic being; but to the extent that it is conscious it reflects the perfection of this psychic.

If you want to speak of the circumstances, not of the character, why would a psychic being not have difficulties in the world? If the world were entirely psychic, I would understand. But it isn’t. It is just the very opposite, and I think the more psychic one is, usually, the more difficulties he has. Only, one is armed to face the difficulties. But the more psychic one is, the more is he in contradiction with the present state of the world. So when one is in opposition with something, the result is difficulties. And I have noticed that most often those who have many difficulties are those who are in a more or less close contact with their psychic being. If you want to speak about outer circumstances — I am not speaking of the character, that’s quite different, but of outer circumstances — the people who have to struggle most and would have most reason to suffer are those who have a very developed psychic being.

First, the development of the psychic being has a double result which is concomitant. That is, with the development of the psychic being, the sensitivity of the being grows. And with the growth of sensitivity there is also the growth of the capacity for suffering; but there is the counterpart, that is, to the extent to which one is in relation with the psychic being, one faces the circumstances of life in an altogether different way and with a kind of inner freedom which makes one capable of withdrawing from a circumstance and not feeling the shock in the ordinary way. You can face the difficulty or outer things with calm, peace, and a sufficient inner knowledge not to be troubled. So, on one side you are more sensitive and on the other you have more strength to deal with the sensitivity.

19 January 1955

***

With regard to the evolution upwards, it is more correct to speak of the psychic presence than the psychic being. For it is the psychic presence which little by little becomes the psychic being. In each evolving form there is this presence, but it is not individualised. It is something which is capable of growth and follows the movement of the evolution. It is not a descent of the involution from above. It is formed progressively round the spark of Divine Consciousness which is meant to be the centre of a growing being which becomes the psychic being when it is at last individualised. It is this spark that is permanent and gathers round itself all sorts of elements for the formation of that individuality; the true psychic being is formed only when the psychic personality is fully grown, fully built up, round the eternal divine spark; it attains its culmination, its total fulfilment if and when it unites with a being or personality from above.

Below the human level there is, ordinarily, hardly any individual formation — there is only this presence, more or less. But when, by the growth of the body round the spark of Divine Consciousness, humanity began upon the earth, certain human organisms became in the course of this progressive growth sufficiently perfected, and by their opening and receptivity allowed a junction with certain beings descending from above. This gave rise to a kind of divine humanity, what may be called a race of the elite. If only they had remained by themselves, these people would have continued as a race unique and superhuman. Indeed many races have made claims to be that: the Aryan, the Semitic and the Japanese have all in turn considered themselves the chosen race. But in fact there has been a general levelling of humanity, a lot of intermixture.

For there arose the necessity of prolongation of the superior race, which drove it to intermix with the rest of humanity — with animal humanity, that is to say. Thus its value was degraded and led to that great Fall which is spoken of in the world’s scriptures, the coming out of Paradise, the end of the Golden Age. Indeed it was a loss from the point of view of consciousness, but not from that of material strength, since it was a tremendous gain to ordinary humanity. There were, certainly, some beings who had a very strong will not to mix, who resented losing their superiority; and it is just this that is the real origin of race-pride, race-exclusiveness, and a special caste distinction like that cherished by the Brahmins in India. But at present it cannot be said that there is any portion of mankind which is purely animal: all the races have been touched by the descent from above, and owing to the extensive intermixture the result of the Involution was more widely spread.

Of course one cannot say that every man has got a psychic being, just as one cannot refuse to grant it to every animal. Many animals that have lived near man have some beginnings of it, while so often one comes across people who do not seem to be anything else than brutes. Here, too, there has been a good deal of levelling. But on the whole, the psychic in the true sense starts at the human stage: that is also why the Catholic religion declares that only man has a soul. In man alone there is the possibility of the psychic being growing to its full stature even so far as to be able in the end to join and unite with a descending being, a godhead from above.

1930-1931


 

The Delight of Being

How can one “learn of pure delight”?

First of all, to begin with, one must through an attentive observation grow aware that desires and the satisfaction of desires give only a vague, uncertain pleasure, mixed, fugitive and altogether unsatisfactory. That is usually the starting-point.

Then, if one is a reasonable being, one must learn to discern what is desire and refrain from doing anything that may satisfy one’s desires. One must reject them without trying to satisfy them. And so the first result is exactly one of the first observations stated by the Buddha in his teaching: there is an infinitely greater delight in conquering and eliminating a desire than in satisfying it. Every sincere and steadfast seeker will realise after some time, sooner or later, at times very soon, that this is an absolute truth, and that the delight felt in overcoming a desire is incomparably higher than the small pleasure, so fleeting and mixed, which may be found in the satisfaction of his desires. That is the second step.

Naturally, with this continuous discipline, in a very short time the desires will keep their distance and will no longer bother you. So you will be free to enter a little more deeply into your being and open yourself in an aspiration to… the Giver of Delight, the divine Element, the divine Grace. And if this is done with a sincere self-giving — something that gives itself, offers itself and expects nothing in exchange for its offering — one will feel that kind of sweet warmth, comfortable, intimate, radiant, which fills the heart and is the herald of Delight.

After this, the path is easy.

Sweet Mother, what is the true delight of being?

That very one of which I am speaking!

Sweet Mother, here when Sri Aurobindo speaks of an existence “that multiplied itself for sheer delight of being”, what is this delight?

The delight of existing.

There comes a time when one begins to be almost ready, when one can feel in everything, every object, in every movement, in every vibration, in all the things around — not only people and conscious beings, but things, objects; not only trees and plants and living things, but simply any object one uses, the things around one — this delight, this delight of being, of being just as one is, simply being. And one sees that all this vibrates like that. One touches a thing and feels this delight. But naturally, I say, one must have followed the discipline I spoke about at the beginning; otherwise, so long as one has a desire, a preference, an attachment or affinities and repulsions and all that, one cannot — one cannot.

And so long as one finds pleasures — pleasure, well, yes, vital or physical pleasure in a thing — one cannot feel this delight. For this delight is everywhere. This delight is something very subtle. One moves in the midst of things and it is as though they were all singing to you their delight. There comes a time when it becomes very familiar in the life around you. Of course, I must admit that it is a little more difficult to feel it in human beings, because there are all their mental and vital formations which come into the field of perception and disturb it. There is too much of this kind of egoistic asperity which gets mixed with things, so it is more difficult to contact the Delight there. But even in animals one feels it; it is already a little more difficult than in plants. But in plants, in flowers, it is so wonderful! They speak all their joy, they express it. And as I said, in all familiar objects, the things around you, which you use, there is a state of consciousness in which each one is happy to be, just as it is. So at that moment one knows one has touched true Delight. And it is not conditioned. I mean it does not depend upon… it depends on nothing. It does not depend on outer circumstances, does not depend on a more or less favourable state, it does not depend on anything: it is a communion with the raison d’etre of the universe.

And when this comes it fills all the cells of the body. It is not even a thing which is thought out — one does not reason, does not analyse, it is not that: it is a state in which one lives. And when the body shares in it, it is so fresh — so fresh, so spontaneous, so… it no longer turns back upon itself, there is no longer any sense of self-observation, of self-analysis or of analysing things. All that is like a canticle of joyous vibrations, but very, very quiet, without violence, without passion, nothing of all that. It is very subtle and very intense at the same time, and when it comes, it seems that the whole universe is a marvellous harmony. Even what is to the ordinary human consciousness ugly, unpleasant, appears marvellous.

Unfortunately, as I said, people, circumstances, all that, with all those mental and vital formations — that disturbs it all the time. Then one is obliged to return to this ignorant, blind perception of things. But otherwise, as soon as all this stops and one can get out of it… everything changes. As he says there, at the end: everything changes. A marvellous harmony. And it is all Delight, true Delight, real Delight.

23 January 1957


 

Love

What is the relation of human love to Divine love? Is the human an obstacle to the Divine love? Or is not rather the capacity for human love an index to the capacity for Divine love? Have not great spiritual figures, such as Christ, Ramakrishna and Vivekananda, been remarkably loving and affectionate by nature?

Love is one of the great universal forces; it exists by itself and its movement is free and independent of the objects in which and through which it manifests. It manifests wherever it finds a possibility for manifestation, wherever there is receptivity, wherever there is some opening for it. What you call love and think of as a personal or individual thing is only your capacity to receive and manifest this universal force. But because it is universal, it is not therefore an unconscious force; it is a supremely conscious Power. Consciously it seeks for its manifestation and realisation upon earth; consciously it chooses its instruments, awakens to its vibrations those who are capable of an answer, endeavours to realise in them that which is its eternal aim, and when the instrument is not fit, drops it and turns to look for others. Men think that they have suddenly fallen in love; they see their love come and grow and then it fades — or, it may be, endures a little longer in some who are more specially fitted for its more lasting movement. But their sense in this of a personal experience all their own was an illusion. It was a wave from the everlasting sea of universal love.

Love is universal and eternal; it is always manifesting itself and always identical in its essence. And it is a Divine Force; for the distortions we see in its apparent workings belong to its instruments. Love does not manifest in human beings alone; it is everywhere. Its movement is there in plants, perhaps in the very stones; in the animals it is easy to detect its presence. All the deformations of this great and divine Power come from the obscurity and ignorance and selfishness of the limited instrument. Love, the eternal force, has no clinging, no desire, no hunger for possession, no self-regarding attachment; it is, in its pure movement, the seeking for union of the self with the Divine, a seeking absolute and regardless of all other things. Love divine gives itself and asks for nothing. What human beings have made of it, we do not need to say; they have turned it into an ugly and repulsive thing. And yet even in human beings the first contact of love does bring down something of its purer substance; they become capable for a moment of forgetting themselves, for a moment its divine touch awakens and magnifies all that is fine and beautiful. But afterwards there comes to the surface the human nature, full of its impure demands, asking for something in exchange, bartering what it gives, clamouring for its own inferior satisfactions, distorting and soiling what was divine.

To manifest the Divine love you must be capable of receiving the Divine love. For only those can manifest it who are by their nature open to its native movement. The wider and clearer the opening in them, the more they manifest love divine in its original purity; the more it is mixed with the lower human feelings, the greater is the deformation. One who is not open to love in its essence and in its truth cannot approach the Divine. Even the seekers through knowledge come to a point beyond which if they want to go farther, they are bound to find themselves entering at the same time into love and to feel the two as one, knowledge the light of the divine union, love the very heart of knowledge. There is a place in the soul’s progress where they meet and you cannot distinguish one from the other. The division, the distinction between the two that you make in the beginning are a creation of the mind: once you rise to a higher level, they disappear.

Among those who have come into this world seeking to reveal the Divine here and transform earthly life, there are some who have manifested the Divine love in a greater fullness. In some the purity of the manifestation is so great that they are misunderstood by the whole of humanity and are even accused of being hard and unloving, although the Divine love is there. But it is in them divine and not human in its form as in its substance. For when man speaks of love, he associates it with an emotional and sentimental weakness. But the divine intensity of self-forgetfulness, the capacity of throwing oneself out entirely, making no restriction and no reservation, as a gift, asking nothing in exchange, this is little known to human beings. And when it is there unmixed with weak and sentimental emotions, they find it hard and cold; they cannot recognise in it the very highest and intensest power of love.

The manifestation of the love of the Divine in the world was the great holocaust, the supreme self-giving. The Perfect Consciousness accepted to be merged and absorbed into the unconsciousness of matter, so that consciousness might be awakened in the depths of its obscurity and little by little a Divine Power might rise in it and make the whole of this manifested universe a highest expression of the Divine Consciousness and the Divine love. This was the supreme love, to accept the loss of the perfect condition of supreme divinity, its absolute consciousness, its infinite knowledge, to unite with unconsciousness, to dwell in the world with ignorance and darkness. And yet none perhaps would call it love; for it does not clothe itself in a superficial sentiment, it makes no demand in exchange for what it has done, no show of its sacrifice. The force of love in the world is trying to find consciousnesses that are capable of receiving this divine movement in its purity and expressing it. This race of all beings towards love, this irresistible push and seeking out in the world’s heart and in all hearts, is the impulse given by a Divine love behind the human longing and seeking. It touches millions of instruments, trying always, always failing; but this constant touch prepares these instruments and suddenly one day there will awake in them the capacity of self-giving, the capacity of loving.

The movement of love is not limited to human beings and it is perhaps less distorted in other worlds than in the human. Look at the flowers and trees. When the sun sets and all becomes silent, sit down for a moment and put yourself into communion with Nature: you will feel rising from the earth, from below the roots of the trees and mounting upward and coursing through their fibres up to the highest outstretching branches, the aspiration of an intense love and longing, — a longing for something that brings light and gives happiness, for the light that is gone and they wish to have back again. There is a yearning so pure and intense that if you can feel the movement in the trees, your own being too will go up in an ardent prayer for the peace and light and love that are unmanifested here. Once you have come in contact with this large, pure and true Divine love, if you have felt it even for a short time and in its smallest form, you will realise what an abject thing human desire has made of it. It has become in human nature something low, brutal, selfish, violent, ugly, or else it is something weak and sentimental, made up of the pettiest feeling, brittle, superficial, exacting. And this baseness and brutality or this self-regarding weakness they call love!

Is our vital being to take part in the Divine love? If it does, what is the right and correct form of participation it should take?

Where is the manifestation of Divine love intended to stop? Is it to be confined to some unreal or immaterial region? Divine love plunges its manifestation upon earth down into the most material matter. It does not indeed find itself in the selfish distortions of the human consciousness; but the vital in itself is as important an element in Divine love as it is in the whole of the manifested universe. There is no possibility of movement and progress without the mediation of the vital; but because this Power of Nature has been so badly distorted, some prefer to believe that it has to be pulled out altogether and thrown away. But it is only through the vital that matter can be touched by the transforming power of the Spirit. If the vital is not there to infuse its dynamism and living force, matter will remain dead; for the higher parts of the being will not come into contact with earth, will not be concretised in life, and they will depart unsatisfied and disappear. The Divine love of which I speak is a Love that manifests here upon this physical earth, in matter, but it must be pure of its human distortions, if it is to incarnate. The vital is an indispensable agent in this as in all manifestation. But as has happened always, the adverse powers have put their hold on this most precious thing. It is the energy of the vital that enters into dull and insensitive matter and makes it responsive and alive. But the adverse forces have distorted it; they have turned it into a field of violence and selfishness and desire and every kind of ugliness and prevented it from taking part in the divine work. The one thing to be done is to change it, not to suppress its movement or destroy it. For without it no intensity is possible anywhere. The vital is in its very nature that in us which can give itself away. Just because it is that which has always the impulse and the strength to take, it is also that which is capable of giving itself to the utmost; because it knows how to possess, it knows also how to abandon itself without reserve. The true vital movement is the most beautiful and magnificent of movements; but it has been twisted and turned into the most ugly, the most distorted, the most repulsive. Wherever into a human story of love, there has entered even an atom of pure love and it has been allowed to manifest without too much distortion, we find a true and beautiful thing. And if the movement does not last, it is because it is not conscious of its own aim and seeking; it has not the knowledge that it is not the union of one being with another that it is seeking after but the union of all beings with the Divine.

Love is a supreme force which the Eternal Consciousness sent down from itself into an obscure and darkened world that it might bring back that world and its beings to the Divine. The material world in its darkness and ignorance had forgotten the Divine. Love came into the darkness; it awakened all that lay there asleep; it whispered, opening the ears that were sealed, “There is something that is worth waking to, worth living for, and it is love!” And with the awakening to love there entered into the world the possibility of coming back to the Divine. The creation moves upward through love towards the Divine and in answer there leans downward to meet the creation the Divine Love and Grace. Love cannot exist in its pure beauty, love cannot put on its native power and intense joy of fullness until there is this interchange, this fusion between the earth and the Supreme, this movement of Love from the Divine to the creation and from the creation to the Divine. This world was a world of dead matter, till Divine love descended into it and awakened it to life. Ever since it has gone in search of this divine source of life, but it has taken in its search every kind of wrong turn and mistaken way, it has wandered hither and thither in the dark. The mass of this creation has moved on its road like the blind seeking for the unknown, seeking but ignorant of what it sought. The maximum it has reached is what seems to human beings love in its highest form, its purest and most disinterested kind, like the love of the mother for the child. This human movement of love is secretly seeking for something else than what it has yet found; but it does not know where to find it, it does not even know what it is. The moment man’s consciousness awakens to the Divine love, pure, independent of all manifestation in human forms, he knows for what his heart has all the time been truly longing. That is the beginning of the Soul’s aspiration, that brings the awakening of the consciousness and its yearning for union with the Divine. All the forms that are of the ignorance, all the deformations it has imposed must from that moment fade and disappear and give place to one single movement of the creation answering to the Divine love by its love for the Divine. Once the creation is conscious, awakened, opened to love for the Divine, the Divine love pours itself without limit back into the creation. The circle of the movement turns back upon itself and the ends meet; there is the joining of the extremes, supreme Spirit and manifesting Matter, and their divine union becomes constant and complete.

Great beings have taken birth in this world who came to bring down here something of the sovereign purity and power of Divine love. The Divine love has thrown itself into a personal form in them that its realisation upon earth may be at once more easy and more perfect. Divine love, when manifested in a personal being, is easier to realise; it is more difficult when it is unmanifested or impersonal in its movement. A human being, awakened by this personal touch, with this personal intensity, to the consciousness of the Divine love, will find his work and change made more easy; the union for which he seeks becomes more natural and close. And the union, the realisation will become for him, too, more full, more perfect; for the wide uniformity of a universal and impersonal Love will be lit up and vivified with the colour and beauty of all possible relations with the Divine.

2 June 1929