WRITINGS BY SRI AUROBINDO AND THE MOTHER
© Sri Aurobindo Ashram Trust
 
 

The Centre of Identification

 

It all depends upon where the consciousness places itself and concentrates itself. If the consciousness places or concentrates itself within the ego, you are identified with the ego -- if in the mind, it is identified with the mind and its activities and so on. If the consciousness puts its stress outside, it is said to live in the external being and becomes oblivious of its inner mind and vital and inmost psychic; if it goes inside, puts its centralising stress there, then it knows itself as the inner being or, still deeper, as the psychic being; if it ascends out of the body to the planes where self is naturally conscious of its wideness and freedom it knows itself as the Self and not the mind, life or body. It is this stress of consciousness that makes all the difference. That is why one has to concentrate the consciousness in heart or mind in order to go within or go above. It is the disposition of the consciousness that determines everything, makes one predominantly mental, vital, physical or psychic, bound or free, separate in the Purusha or involved in the Prakriti.

Sri Aurobindo, Letters on Yoga, pp. 235-36

 

But what is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical constitution of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature -- this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised, -- a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense. Normally, we go no farther in our knowledge of our individual existence.

Sri Aurobindo, The Life Divine, p. 367

 

... it is the ego that makes each one a separate being, in all possible ways. It is the ego which gives the sense of being a person separate from others. It is certainly the ego which gives you the sense of the "I", "I am", "I want", "I do", "I exist", even the very famous "I think therefore I am" which is... I am sorry but I think it is a stupidity--but still it is a celebrated stupidity--well, this too is the ego. What gives you the impression that you are Manoj is the ego, and that you are altogether different from this one and that one; and what prevents your body from melting away like that, dissolving in a common mass of physical vibrations, is the ego; what gives you a definite form, a definite character, a separate consciousness, the sense that you exist in yourself, independently of all others, indeed, something like that; if one does not reflect, spontaneously one has the sense that even if the world disappeared, one would be there, one would remain what one is. This of course is the super-ego.

Certainly, if one were to lose one's ego too soon, from the vital and mental point of view one would again become an amorphous mass. The ego is surely the instrument for individualisation, that is, until one is an individualised being, constituted in himself, the ego is an absolutely necessary factor. If one had the power of abolishing the ego ahead of time, one would lose one's individuality. But once the individuality has been formed, the ego becomes not only useless but harmful. And only then comes the time when it must be abolished. But naturally, as it has taken so much trouble to build you, it does not give up its work so easily, and it asks for the reward of its efforts, that is, to enjoy the individuality.

The Mother, Collected Works of the Mother, Vol.7, p.11

 

This ego or "I" is not a lasting truth, much less our essential part; it is only a formation of Nature, a mental form of thought-centralisation in the perceiving and discriminating mind, a vital form of the centralisation of feeling and sensation in our parts of life, a form of physical conscious reception centralising substance and function of substance in our bodies. All that we internally are is not ego, but consciousness, soul or spirit. All that we externally and superficially are and do is not ego but Nature. An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. Our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed.

Sri Aurobindo, The Synthesis of yoga, p. 214

 

When the inmost knowledge begins to come, we become aware of the psychic being within us and it comes forward and leads the sadhana. We become aware also of the Jivatman, the undivided Self or Spirit above the manifestation of which the psychic is the representative here.

Sri Aurobindo, Letters on Yoga, p. 270

 

The Jivatma, spark-soul and psychic being are three different forms of the same reality and they must not be mixed up together, as that confuses the clearness of the inner experience.

The Jivatma or spirit is self-existent above the manifested or instrumental being -- it is superior to birth and death, always the same, it is the individual Self or Atman; the eternal true being of the individual.

The soul is a spark of the Divine in the heart of the living creatures of Nature. It is not seated above the manifested being; it enters into the manifestation of the self, consents to be a part of its natural phenomenal becoming, supports its evolution in the world of material Nature. It carries with it at first an undifferentiated power of the divine consciousness containing all possibilities which have not yet taken form but to which it is the function of evolution to give form. This spark of Divinity is there in all terrestrial living beings from the earth's highest to its lowest creatures.

The psychic being is a spiritual personality put forward by the soul in its evolution; its growth marks the stage which the spiritual evolution of the individual has reached and its immediate possibilities for the future. It stands behind the mental, the vital, the physical nature, grows by their experiences, carries the consciousness from life to life. It is the psychic Person, caitya purusa. At first it is veiled by the mental, vital and physical parts, limited in its self-expression by their limitations, bound to the reactions of Nature, but, as it grows, it becomes capable of coming forward and dominating the mind, life and body. In the ordinary man it still depends on them for expression and is not able to take them up and freely use them. The life of the being is animal and human, not divine. When the psychic being can by sadhana become dominant and freely use its instruments, then the impulse towards the Divine becomes complete and the transformation of mind, vital and body, not merely their liberation becomes possible.

As the Self or Atman is free and superior to birth and death, the experience of the Jivatman and its unity with the supreme or universal Self is sufficient to bring the sense of liberation; but for the transformation of the life and nature the full awareness and awakening of our psychic being also is indispensable.

The psychic being realises at this stage its oneness with the true being, the Self, but it does not disappear or change into it; it remains as its instrument for psychic and spiritual self-expression, a divine manifestation in Nature.

Sri Aurobindo, Letters on Yoga, pp. 280-281

 

To dwell in the psychic is to be lifted above all greed. You will have no hankering, no worry, no feverish desire. And you will feel also that whatever happens, happens for the best. Do not misunderstand me to imply that you must always think that everything is for the best. Everything is not for the best so long as you are in the ordinary consciousness. You may be misled into utterly wrong channels when you are not in the right state of consciousness. But once you are poised in the psychic and have made your self-offering to the Divine, all that happens will happen for the best, for everything, however disguised, will be a definite divine response to you.

Indeed the very act of genuine self-giving is its own immediate reward--it brings with it such happiness, such confidence, such security as nothing else can give. But till the self-giving is firmly psychic there will be disturbances, the interval of dark moments between bright ones. It is only the psychic that keeps on progressing in an unbroken line, its movement a continuous ascension. All other movements are broken and discontinuous. And it is not till the psychic is felt as yourself that you can be an individual even; for it is the true self in you. Before the true self is known, you are a public place, not a being. There are so many clashing forces working in you; hence, if you wish to make real progress, know your own being which is in constant union with the Divine. Then alone will transformation be possible. All the other parts of your nature are ignorant: the mind, for instance, often commits the mistake of thinking that every brilliant idea is also a luminous idea. It can with equal vigour trump up arguments for and against God: it has no infallible sense of the truth. The vital is generally impressed by any show of power and is willing to see in it the Godlike. It is only the psychic which has a just discrimination: it is directly aware of the supreme Presence, it infallibly distinguishes between the divine and the undivine. If you have even for a moment contacted it, you will carry with you a conviction about the Divine which nothing will shake.

How, you ask me, are we to know our true being? Ask for it, aspire after it, want it as you want nothing else. Most of you here are influenced by it, but it should be more than an influence, you should be able to feel identified with it. All urge for perfection comes from it, but you are unaware of the source, you are not collaborating with it knowingly, you are not in identification with its light. Do not think I refer to the emotional part of you when I speak of the psychic. Emotion belongs to the higher vital, not to the pure psychic. The psychic is a steady flame that burns in you, soaring towards the Divine and carrying with it a sense of strength which breaks down all oppositions. When you are identified with it you have the feeling of the divine truth--then you cannot help feeling also that the whole world is ignorantly walking on its head with its feet in the air!

The Mother, Collected Works of the Mother, Vol.3, pp. 123-25

 

You must learn to unite what you call your individual self with your true psychic individuality. Your present individuality is a very mixed thing, a series of changes which yet preserves a certain continuity, a certain sameness or identity of vibration in the midst of all flux. It is almost like a river which is never the same and yet has a certain definiteness and persistence of its own. Your normal self is merely a shadow of your true individuality which you will realise only when this normal individual which is differently poised at different times, now in the mental, then in the vital, at other times in the physical, gets into contact with the psychic and feels it as its real being. Then you will be one, nothing will shake or disturb you, you will make steady and lasting progress…

The Mother, Collected Works of the Mother, Vol.3, p. 125