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WRITINGS BY THE MOTHER
© Sri Aurobindo Ashram Trust

The central being

6 July 1955

Mother reads from Lights on Yoga, "Planes and Parts of the Being".

Sweet Mother, here it is written: "Finally the soul or psychic being retires into the psychic world to rest there till a new birth is close." Then, Mother, what happens to the central being afterwards?

This depends absolutely on the different instances. We said that the central being and the psychic being are the same thing but the part which stays and is in the Divine stays and is in the Divine. The psychic is the delegate of this Divine in the earth life, for the growth on earth. But the part of the central being which is identified with the Divine remains identified with the Divine and does not change. Even during life it is identified with the Divine, and after death it remains what it was in life, for it this makes no difference. It is the psychic being which has alternations of experience and assimilation, experience and assimilation. But the Jivatman is in the Divine and remains in the Divine, and doesn't move from there; and it is not progressive. It is in the Divine, it is identified with the Divine, it remains identified with the Divine, not separated. It makes no difference to it, whether there is an earthly body or not.

Then, Sweet Mother, is everyone's central being the same?

No, for we are told that it is identified in multiplicity. It is the eternal truth of each being. From one point of view they are identical, from another they are multiple; because the truth of each being is an individual truth, but it is identified with the [new p. 224]Divine. It is outside the manifestation but it is the origin of the [old p. 228]manifestation. It is a unity which is not a uniformity.

It is indeed the same thing that I was explaining last time; each one is different and yet each one is identical. If you approach the Divine from various angles, He seems to you different, because of the angle from which you approach Him. It is the same thing for the Manifested. But in this angle it is all the same, if I may say so, the complete unity of the Divine which one attains. It is the meeting point which is different but beyond the meeting point it is a single totality.

It is very difficult to put it in words. But it is an experience which one can have. It is as though there were innumerable doors or paths by which one could reach the Divine. So when one approaches he does so from a certain angle, he enters by a certain door, but as soon as he has gone right in, he realises that it is a single oneness, it is only the path leading to it or the particular approach which is different.