Extract from the book “SYNTHESIS OF YOGA”.pdf of Sri Aurobindo
Each instrument* has, it has been said, a proper and legitimate action and also a deformation or wrong principle of its proper action.
COMMENT: Each instrument*: physical body, physical prana, psychic prana, manas, chitta, buddhi, causal body.
The proper action of the psychic prana is pure possession and enjoyment, (bhoga). To enjoy thought, will, action, dynamic impulse, result of action, emotion, sense, sensation, to enjoy too by their means objects, persons, life, the world, is the activity for which this prana gives us a psycho-physical basis.
The Ananda (bliss) of the Spirit
A really perfect enjoyment of existence can only come when what we enjoy is not the world in itself or for itself, but God in the world, when it is not things, but the Ananda of the spirit in things that forms the real, essential object of our enjoying and things only as form and symbol of the spirit, waves of the ocean of Ananda.
But this Ananda can only come at all when we can get at and reflect in our members the hidden spiritual being, and its fullness can only be had when we climb to the supramental ranges.
The sattvic enjoyment of the emotional mind
Meanwhile there is a just and permissible, a quite legitimate human enjoyment of these things, which is, to speak in the language of Indian psychology, predominantly sattvic in its nature. It is an enlightened enjoyment principally by the perceptive, aesthetic and emotive mind, secondarily only by the sensational, nervous and physical being, but all subject to the clear government of the buddhi, to a right reason, a right will, a right reception of the life impacts, a right order, a right feeling of the truth, law, ideal sense, beauty, use of things.
The mind gets the pure taste of enjoyment of them, rasa, and rejects whatever is perturbed, troubled and perverse. Into this acceptance of the clear and limpid rasa, the psychic prana has to bring in the full sense of life and the occupying enjoyment by the whole being,( bhoga), without which the acceptance and possession by the mind, rasa-grahana, would not be concrete enough, would be too tenuous to satisfy altogether the embodied soul. This contribution is its proper function.
The deformation which enters in and prevents the purity, is a form of vital craving; the grand deformation which the psychic prana contributes to our being, is desire. The root of desire is the vital craving to seize upon that which we feel we have not, it is the limited life’s instinct for possession and satisfaction.
It creates the sense of want,—first the simpler vital craving of hunger, thirst, lust, then these psychical hungers, thirsts, lusts of the mind which are a much greater and more instant and pervading affliction of our being, the hunger which is infinite because it is the hunger of an infinite being, the thirst which is only temporarily lulled by satisfaction, but is in its nature insatiable.
The psychic prana invades the sensational mind and brings into it the unquiet thirst of sensations, invades the dynamic mind with the lust of control, having, domination, success, fulfilment of every impulse, fills the emotional mind with the desire for the satisfaction of liking and disliking, for the wreaking of love and hate, brings the shrinkings and panics of fear and the strainings and disappointments of hope, imposes the tortures of grief and the brief fevers and excitements of joy, makes the intelligence and intelligent will the accomplices of all these things and turns them in their own kind into deformed and lame instruments, the will into a will of craving and the intelligence into a partial, a stumbling and an eager pursuer of limited, impatient, militant prejudgment and opinion.
Desire is the root of all sorrow, disappointment, affliction, for though it has a feverish joy of pursuit and satisfaction, yet because it is always a straining of the being, it carries into its pursuit and its getting a labour, hunger, struggle, a rapid subjection to fatigue, a sense of limitation, dissatisfaction and early disappointment with all its gains, a ceaseless morbid stimulation, trouble, disquiet, (asanti). To get rid of desire is the one firm indispensable purification of the psychical prana,—for so we can replace the soul of desire with its pervading immiscence in all our instruments by a mental soul of calm delight and its clear and limpid possession of ourselves and world and Nature which is the crystal basis of the mental life and its perfection.
Desire and will
Desire, it is thought, is the real motive power of human living and to cast it out would be to stop the springs of life; satisfaction of desire is man’s only enjoyment and to eliminate it would be to extinguish the impulse of life by a quietistic asceticism.
But the real motive power of the life of the soul is Will; desire is only a deformation of will in the dominant bodily life and physical mind. The essential turn of the soul to possession and enjoyment of the world consists in a will to delight, and the enjoyment of the satisfaction of craving is only a vital and physical degradation of the will to delight.
It is essential that we should distinguish between pure will and desire, between the inner will to delight and the outer lust and craving of the mind and body. If we are unable to make this distinction practically in the experience of our being, we can only make a choice between a life-killing asceticism and the gross will to live or else try to effect an awkward, uncertain and precarious compromise between them. This is in fact what the mass of men do; a small minority trample down the life instinct and strain after an ascetic perfection; most obey the gross will to live with such modifications and restraints as society imposes or the normal social man has been trained to impose on his own mind and actions; others set up a balance between ethical austerity and temperate indulgence of the desiring mental and vital self and see in this balance the golden mean of a sane mind and healthy human living. But none of these ways gives the perfection which we are seeking, the divine government of the will in life.
To tread down altogether the prana, the vital being, is to kill the force of life by which the large action of the embodied soul in the human being must be supported; to indulge the gross will to live is to remain satisfied with imperfection; to compromise between them is to stop half way and possess neither earth nor heaven.
But if we can get at the pure will undeformed by desire,—which we shall find to be a much more free, tranquil, steady and effective force than the leaping, smoke-stifled, soon fatigued and baffled flame of desire,—and at the calm inner will of delight not afflicted or limited by any trouble of craving, we can then transform the prana from a tyrant, enemy, assailant of the mind into an obedient instrument.
We may call these greater things, too, by the name of desire, if we choose, but then we must suppose that there is a divine desire other than the vital craving, a God desire of which this other and lower phenomenon is an obscure shadow and into which it has to be transfigured. It is better to keep distinct names for things which are entirely different in their character and inner action.
The first step in purification
To rid the prana of desire and incidentally to reverse the ordinary poise of our nature and turn the vital being from a troublesomely dominant power into the obedient instrument of a free and unattached mind, is then the first step in purification. As this deformation of the psychical prana is corrected, the purification of the rest of the intermediary parts of the antahkarana is facilitated, and when that correction is completed, their purification too can be easily made absolute.
The intermediary parts of the antahkarana*
These intermediary parts are the emotional mind, the receptive sensational mind and the active sensational mind or mind of dynamic impulse. They all hang together in a strongly knotted interaction.
COMMENT: antahkarana*: it is the inner fourfold instrument, what we call in the west mind. It has four aspects: Buddhi (intelligence, intellect), Chitta (subconsiousness, conditioned consciousness), Manas (outer mimd), Ahamkara (ego).
Attraction-Repulsion - Raga dvesa and the pairs of opposites
The deformation of the emotional mind hinges upon the duality of liking and disliking, emotional attraction and repulsion (raga-dvesa,).
All the complexity of our emotions and their tyranny over the soul arise from the habitual responses of the soul of desire (soul of desire is the ego) in the emotions and sensations to these attractions and repulsions. Love and hatred, hope and fear, grief and joy all have their founts in this one source (the desirous ego or soul of desire as Aurobindo call it).
We like, love, welcome, hope for, joy in whatever our nature, the first habit of our being, or else a formed (often perverse) habit, the second nature of our being, presents to the mind as pleasant, priyam; we hate, dislike, fear, have repulsion from or grief of whatever it presents to us as unpleasant, apriyam.
This habit of the emotional nature gets into the way of the intelligent will and makes it often a helpless slave of the emotional being or at least prevents it from exercising a free judgment and government of the nature.
This deformation has to be corrected. By getting rid of desire in the psychic prana and its intermiscence in the emotional mind, we facilitate the correction. For then attachment which is the strong bond of the heart, falls away from the heart-strings; the involuntary habit of raga-dvesa remains, but, not being made obstinate by attachment, it can be dealt with more easily by the will and the intelligence. The restless heart can be conquered and get rid of the habit of attraction and repulsion.
Right action of the emotional mind
But then if this is done, it may be thought, as with regard to desire, that this will be the death of the emotional being. It will certainly be so, if the deformation is eliminated but not replaced by the right action of the emotional mind; the mind will then pass into a neutral condition of blank indifference or into a luminous state of peaceful impartiality with no stir or wave of emotion. The former state is in no way desirable; the latter may be the perfection of a quietistic discipline, but in the integral perfection which does not reject love or shun various movement of delight, it can be no more than a stage which has to be overpassed, a preliminary passivity admitted as a first basis for a right activity.
Attraction and repulsion, liking and disliking are a necessary mechanism for the normal man, they form a first principle of natural instinctive selection among the thousand flattering and formidable, helpful and dangerous impacts of the world around him.
Discernment between the pleasant and the good
The buddhi starts with this material to work on and tries to correct the natural and instinctive by a wiser reasoned and willed selection; for obviously the pleasant is not always the right thing, the object to be preferred and selected, nor the unpleasant the wrong thing, the object to be shunned and rejected. The pleasant and the good, preyas and sreyas, have to be distinguished, and right reason has to choose and not the caprice of emotion.
The inner heart - the soul of love
But this it can do much better when the emotional suggestion is withdrawn and the heart rests in a luminous passivity. Then too the right activity of the heart can be brought to the surface; for we find then that behind this emotion-ridden soul of desire there was waiting all the while a soul of love and lucid joy and delight, a pure psyche, which was clouded over by the deformations of anger, fear, hatred, repulsion and could not embrace the world with an impartial love and joy.
But the purified heart is rid of anger, rid of fear, rid of hatred, rid of every shrinking and repulsion: it has a universal love, it can receive with an untroubled sweetness and clarity the various delight which God gives it in the world. But it is not the lax slave of love and delight; it does not desire, does not attempt to impose itself as the master of the actions.
The selective process necessary to action is left principally to the buddhi and, when the buddhi has been overpassed, to the spirit in the supramental will, knowledge and Ananda.
The receptive sensational mind
The receptive sensational mind is the nervous mental basis of the affections; it receives mentally the impacts of things and gives to them the responses of mental pleasure and pain which are the starting-point of the duality of emotional liking and disliking. All the heart’s emotions have a corresponding nervous-mental accompaniment, and we often find that when the heart is freed of any will to the dualities, there still survives a root of disturbance of nervous mind, or a memory in physical mind which falls more and more away to a quite physical character, the more it is repelled by the will in the buddhi. It becomes finally a mere suggestion from outside to which the nervous chords of the mind still occasionally respond until a complete purity liberates them into the same luminous universality of delight which the pure heart already possesses.
The active dynamic mind
The active dynamic mind of impulse is the lower organ or channel of responsive action; its deformation is a subjection to the suggestions of the impure emotional and sensational mentality and the desire of the prana, to impulses to action dictated by grief, fear, hatred, desire, lust, craving, and the rest of the unquiet brood.
Its right form of action is a pure dynamic force of strength, courage, temperamental power, not acting for itself or in obedience to the lower members, but as an impartial channel for the dictates of the pure intelligence and will or the supramental Purusha.
When we have got rid of these deformations and cleared the mentality for these truer forms of
action, the lower mentality is purified and ready for perfection.
But that perfection depends on the possession of a purified and enlightened buddhi; for the buddhi is the chief power in the mental being and the chief mental instrument of the Purusha.
EGO AND VITAL BEING ~ SRI AUROBINDO
THE VITAL SHEATH & THE VITAL EGO / Atman Nityananda
Vital, emotions and compulsive thinking - by Nityananda Atman
Books online of Sri Aurobndo