WRITINGS BY SRI AUROBINDO AND THE MOTHER
© Sri Aurobindo Ashram Trust
Physical, Vital, Mental- Outer and Inner
Each plane of our being -- mental, vital, physical -- has its own consciousness, separate though interconnected and interacting; but to our outer mind and sense, in our waking experience, they are all confused together. The body, for instance, has its own consciousness and acts from it, even without any mental will of our own or even against that will, and our surface mind knows very little about this body-consciousness, feels it only in an imperfect way, sees only its results and has the greatest difficulty in finding out their causes. It is part of the yoga to become aware of this separate consciousness of the body, to see and feel its movements and the forces that act upon it from inside or outside and to learn how to control and direct it even in its most hidden and (to us) subconscient processes. But the body-consciousness itself is only part of the individualised physical consciousness in us which we gather and build out of the secretly conscious forces of universal physical Nature.
There is the universal physical consciousness of Nature and there is our own which is a part of it, moved by it, and used by the central being for the support of its expression in the physical world and for a direct dealing with all these external objects and movements and forces. This physical consciousness-plane receives from the other planes their powers and influences and makes formations of them in its own province. Therefore we have a physical mind as well as a vital mind and the mind proper; we have a vital-physical part in us -- the nervous being -- as well as the vital proper; and both are largely conditioned by the gross material bodily part which is almost entirely subconscient to our experience.
The physical mind is that which is fixed on physical objects and happenings, sees and understands these only, and deals with them according to their own nature, but can with difficulty respond to the higher forces. Left to itself, it is sceptical of the existence of supraphysical things, of which it has no direct experience and to which it can find no clue; even when it has spiritual experiences, it forgets them easily, loses the impression and result and finds it difficult to believe. To enlighten the physical mind by the consciousness of the higher spiritual and supramental planes is one object of this yoga, just as to enlighten it by the power of the higher vital and higher mental elements of the being is the greatest part of human self-development, civilisation and culture.
The vital physical, on the other hand, is the vehicle of the nervous responses of our physical nature; it is the field and instrument of the smaller sensations, desires, reactions of all kinds to the impacts of the outer physical and gross material life. This vital physical part (supported by the lowest part of the vital proper) is therefore the agent of most of the lesser movements of our external life; its habitual reactions and obstinate pettinesses are the chief stumbling-block in the way of transformation of the outer consciousness by the yoga. It is also largely responsible for most of the suffering and disease of mind or body to which the physical being is subject in Nature.
As to the gross material part, it is not necessary to specify its place, for that is obvious; but it must be remembered that this too has a consciousness of its own, the obscure consciousness proper to the limbs, cells, tissues, glands, organs. To make this obscurity luminous and directly instrumental to the higher planes and to the divine movement is what we mean in our yoga by making the body conscious, -- that is to say, full of a true, awake and responsive awareness instead of its own obscure, limited half-subconscience.
There is an inner as well as an outer consciousness all through our being, upon all its levels. The ordinary man is aware only of his surface self and quite unaware of all that is concealed by the surface. And yet what is on the surface, what we know or think we know of ourselves and even believe that that is all we are, is only a small part of our being and by far the larger part of us is below the surface. Or, more accurately, it is behind the frontal consciousness, behind the veil, occult and known only by an occult knowledge. Modern psychology and psychic science have begun to perceive this truth just a little. Materialistic psychology calls this hidden part the Inconscient, although practically admitting that it is far greater, more powerful and profound than the surface conscious self, -- very much as the Upanishads called the superconscient in us the Sleep-self, although this Sleep-self is said to be an infinitely greater Intelligence, omniscient, omnipotent, Prajna, the Ishwara. Psychic science calls this hidden consciousness the subliminal self, and here too it is seen that this subliminal self has more powers, more knowledge, a freer field of movement than the smaller self that is on the surface. But the truth is that all this that is behind, this sea of which our waking consciousness is only a wave or series of waves, cannot be described by any one term, for it is very complex. Part of it is subconscient, lower than our waking consciousness, part of it is on a level with it but behind and much larger than it; part is above and superconscient to us. What we call our mind is only an outer mind, a surface mental action, instrumental for the partial expression of a larger mind behind of which we are not ordinarily aware and can only know by going inside ourselves. So too what we know of the vital in us is only the outer vital, a surface activity partially expressing a larger secret vital which we can only know by going within. Equally, what we call our physical being is only a visible projection of a greater and subtler invisible physical consciousness which is much more complex, much more aware, much wider in its receptiveness, much more open and plastic and free.
If you understand and experience this truth, then only you will be able to realise what is meant by the inner mental, the inner vital, the inner physical consciousness. But it must be noted that this term `inner' is used in two different senses. Sometimes it denotes the consciousness behind the veil of the outer being, the mental or vital or physical within, which is in direct touch with the universal mind, the universal life-forces, the universal physical forces. Sometimes, on the other hand, we mean an inmost mental, vital, physical, more specifically called the true mind, the true vital, the true physical consciousness which is nearer to the soul and can most easily and directly respond to the Divine Light and Power. There is no real yoga possible, still less any integral yoga, if we do not go back from the outer self and become aware of all this inner being and inner nature. For then alone can we break the limitations of the ignorant external self which receives consciously only the outer touches and knows things indirectly through the outer mind and senses, and become directly aware of the universal consciousness and the universal forces that play through us and around us. And then only too can we hope to be directly aware of the Divine in us and directly in touch with the Divine Light and the Divine Force. Otherwise we can feel the Divine only through external signs and external results and that is a difficult and uncertain way and very occasional and inconstant, and it leads only to belief and not to knowledge, not to the direct consciousness and awareness of the constant presence.
Sri Aurobindo, Letters on Yoga, pp.347-50
There are in fact two systems simultaneously active in the organisation of the being and its parts: one is concentric, a series of rings or sheaths with the psychic at the centre; another is vertical, an ascension and descent, like a flight of steps, a series of superimposed planes with the supermind-overmind as the crucial nodus of the transition beyond the human into the Divine. For this transition, if it is to be at the same time a transformation, there is only one way, one path. First, there must be a conversion inwards, a going within to find the inmost psychic being and bring it out to the front, disclosing at the same time the inner mind, inner vital, inner physical parts of the nature. Next, there must be an ascension, a series of conversions upwards and a turning down to convert the lower parts. When one has made the inward conversion, one psychicises the whole lower nature so as to make it ready for the divine change. Going upwards, one passes beyond the human mind and at each stage of the ascent, there is a conversion into a new consciousness and an infusion of this new consciousness into the whole of the nature. Thus rising beyond intellect through illuminated higher mind to the intuitive consciousness, we begin to look at everything not from the intellect range or through intellect as an instrument, but from a greater intuitive height and through an intuitivised will, feeling, emotion, sensation and physical contact. So, proceeding from Intuition to a greater overmind height, there is a new conversion and we look at and experience everything from the overmind consciousness and through a mind, heart, vital and body surcharged with the overmind thought, sight, will, feeling, sensation, play of force and contact. But the last conversion is the supramental, for once there -- once the nature is supramentalised, we are beyond the Ignorance and conversion of consciousness is no longer needed, though a farther divine progression, even an infinite development is still possible.
Sri Aurobindo, Letters on Yoga, p.251