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When the soul or "spark of the Divine Fire" begins to develop a psychic individuality, that psychic individuality is called the psychic being. <ref>http://incarnateword.in/cwsa/28/the-psychic-being#p16</ref>
 
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''Sweet Mother,''
And thus identified with the Divine, it becomes His perfect instrument in the world. <ref>http://incarnateword.in/cwm/16/16-july-1960#p1,p3,p4,p5,p6</ref>
 
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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.
Yes, the psychic being has a form. But that does not appear from the photo [of a person]; for the psychic has not always or usually a form closely resembling that of the physical body, it is sometimes even quite different. When looking at the photo [with Yogic vision] what is seen is not a form, but something of the consciousness that either is expressed in the body or comes through somehow; one perceives or feels it there through the photo. <ref>http://incarnateword.in/cwsa/28/the-psychic-being</ref>
 
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.... 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. <ref>http://incarnateword.in/cwm/04/24-february-1951#p10</ref>
… we have a double psychic entity in us, the surface desire-soul which works in our vital cravings, our emotions, aesthetic faculty and mental seeking for power, knowledge and happiness, and a subliminal psychic entity, a pure power of light, love, joy and refined essence of being which is our true soul behind the outer form of psychic existence we so often dignify by the name. It is when some reflection of this larger and purer psychic entity comes to the surface that we say of a man, he has a soul, and when it is absent in his outward psychic life that we say of him, he has no soul. <ref>http://incarnateword.in/cwsa/21/the-double-soul-in-man#p4</ref>
 
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The division of the being of which you speak is a necessary stage in the Yogic development and experience. One feels that there is a twofold being, the inner psychic which is the true one and the other, the outer human being which is instrumental for the outward life. To live in the inner psychic being and in union with the Divine while the outer does the outward work, as you feel, is the first stage in Karmayoga….
The psychic is the soul in evolution; the Atman is the self above the evolution.
<ref>http://incarnateword.in/cwsa/28/the-psychic-being</ref>
 
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The true being may be realised in one or both of two aspects—the Self or Atman and the soul or ''antarātman'', psychic being or ''caitya puruṣa''. The difference is that one is felt as universal, the other as individual supporting the mind, life and body. When one first realises the Atman one feels it separate from all things, existing in itself and detached, and it is to this realisation that the image of the dry coconut fruit may apply. When one realises the psychic being, it is not like that; for this brings the sense of union with the Divine and dependence upon it and sole consecration to the Divine alone and the power to change the nature and discover the true mental, the true vital, the true physical being in oneself. Both realisations are necessary for this[Integral]Yoga. <ref>http://incarnateword.in/cwsa/28/the-true-being-and-the-true-consciousness#p1</ref>
 
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Not the unborn Self or Atman, for the Self even in presiding over the existence of the individual is aware always of its universality and transcendence, it is yet its deputy in the forms of Nature, the individual soul,''caitya puruṣa'',supporting mind, life and body, standing behind the mental, the vital, the subtle-physical being in us and watching and profiting by their development and experience. These other person-powers in man, these beings of his being, are also veiled in their true entity, but they put forward temporary personalities which compose our outer individuality and whose combined superficial action and appearance of status we call ourselves: this inmost entity also, taking form in us as the psychic Person, puts forward a psychic personality which changes, grows, develops from life to life; for this is the traveller between birth and death and between death and birth, our nature parts are only its manifold and changing vesture. <ref>http://incarnateword.in/cwsa/21/the-double-soul-in-man#p10</ref>
 
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Atma is not the same as psychic—Atma is the self which is one in all, calm, wide, ever at peace, always free. The psychic being is the soul within that experiences life and develops with evolving mind and life and body. <ref>http://incarnateword.in/cwsa/28/the-psychic-being#p30</ref>
 
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The Atma is the Self or Spirit that remains above, pure and stainless, unaffected by the stains of life, by desire and ego and ignorance. It is realised as the true being of the individual, but also more widely as the same being in all and as the Self of the cosmos; it has also a self-existence above the individual and cosmos and it is then called the Paramatma, the supreme Divine Being. This distinction has nothing to do with the distinction between the psychic and the vital; the vital being is not what is known as the Atma. <ref>http://incarnateword.in/cwsa/28/the-psychic-being</ref>
 
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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. <ref>http://incarnateword.in/cwsa/28/the-jivatman-in-the-integral-yoga#p47</ref>
The natural attitude of the psychic being is to feel itself as the child, the son of God, the Bhakta; it is a portion of the Divine, one in essence, but in the dynamics of the manifestation there is always even in identity a difference. The Jivatman, on the contrary, lives in the essence and can merge itself in identity with the Divine; but it too, the moment it presides over the dynamics of the manifestation, knows itself as one centre of the multiple Divine, not as the Parameshwara. <ref>http://incarnateword.in/cwsa/28/the-jivatman-in-the-integral-yoga#p30</ref>
 
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The Spirit is the Atman, Brahman, Essential Divine.
In this lower manifestation, ''aparā prakṛti'', this eternal portion of the Divine appears as the soul, a spark of the Divine Fire, supporting the individual evolution, supporting the mental, vital and physical being. The psychic being is the spark growing into a Fire, evolving with the growth of the consciousness. The psychic being is therefore evolutionary, not like the Jivatman, prior to the evolution. <ref>http://incarnateword.in/cwsa/28/the-jivatman-in-the-integral-yoga#p8,p9,p10</ref>
 
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The central being—the Jivatman which is not born nor evolves, but presides over the individual birth and evolution—puts forward a representative of himself on each plane of the consciousness. On the mental plane it is the true mental being, ''manomaya puruṣa'', on the vital plane the true vital being, ''prāṇamaya puruṣa'', on the physical plane the true physical being,
The psychic being is quite different from the mind or vital; it stands behind them where they meet in the heart. Its central place is there, but behind the heart rather than in the heart; for what men call usually the heart is the seat of emotion, and human emotions are mental vital impulses, not ordinarily psychic in their nature. This mostly secret power behind, other than the mind and the life-force, is the true soul, the psychic being in us. The power of the psychic, however, can act upon the mind and vital and body, purifying thought and perception and emotion (which then becomes psychic feeling) and sensation and action and everything else in us and preparing them to be divine movements. <ref>http://incarnateword.in/cwsa/28/the-psychic-being#p9</ref>
 
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There is always a part of the mind, of the vital, of the body which is or can be influenced by the psychic; they can be called the psychic-mental, the psychic-vital, the psychic-physical. According to the personality or the degree of evolution of each person, this part can be small or large, weak or strong, covered up and inactive or prominent and in action. When it acts the movements of the mind, vital or physical accept the psychic motives or aims, partake of the nature of the psychic or follow its aims but with a modification in the manner which belongs to the mind, vital or physical. The psychic-vital seeks after the Divine, but it has a demand in its self-giving, desire, vital eagerness the psychic has not, for the psychic has instead pure self-giving, aspiration, intensity of psychic fire. The psychic-vital is subject to pain and suffering, which there is not in the psychic. <ref>http://incarnateword.in/cwsa/28/the-psychic-being</ref>
 
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… the intuitive self is quite different [from the psychic], or rather the intuitive consciousness—that is somewhere above the mind. The psychic stands behind the being—a simple and sincere devotion to the Divine, single-hearted, an immediate sense of what is right and helps towards the Truth and the Divine, an instinctive withdrawal from all that is the opposite are its most visible characteristics. <ref>http://incarnateword.in/cwsa/28/the-psychic-being</ref>
 
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The psychic does not suffer like the vital or body, it has not pain or anguish or despair; but it has a psychic sorrow which is different from these things. It has a kind of quiet sweet sadness of yearning which it feels when things go against the Divine, when the obscurity and obstacles are too heavy, when the mind, vital and physical follow after other things, when evil and falsehood and darkness seem to be too strong for the Light. It does not despair, but feels that these things ought not to be and the psychic yearning for it to be otherwise becomes so intense that it is felt as if something akin to sadness. <ref>http://incarnateword.in/cwsa/28/the-psychic-being#p30</ref>
 
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The vital as the desire-soul and desire-nature controls the consciousness to a large extent in most men because men are governed by desire. But even in the surface human nature the proper ruler of the consciousness is the mental being, the ''manomayaḥ puruṣaḥ prāṇa-śarīra-netā'' of the Upanishad. The psychic influences the consciousness from behind, but one has to go out of the ordinary consciousness into the inmost being to find it and make it the ruler of the consciousness as it should be. To do that is one of the principal aims of the Yoga. The vital should be an instrument of the consciousness, not its ruler. <ref>http://incarnateword.in/cwsa/28/the-psychic-being</ref>
It is the psychic inmost being that replaces the ego. It is through love and surrender to the Divine that the psychic being becomes strong and manifest, so that it can replace the ego.
<ref>http://incarnateword.in/cwsa/28/the-psychic-being#p98,p99</ref>
 
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The ego is quite different—it is a creation of Prakriti and part of Prakriti, which centralises the thoughts, desires, passions etc. of the nature and is involved in them entirely. The ego is not a real and eternal existence, but only a formation of Nature. It has to disappear by the coming of knowledge and be replaced by the true psychic and spiritual self. <ref>http://incarnateword.in/cwsa/28/the-psychic-being</ref>
 
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The vital being is not the I—the ego is mental, vital, physical. Ego implies the identification of our existence with outer self, the ignorance of our true self above and our psychic being within us. <ref>http://incarnateword.in/cwsa/28/the-psychic-being</ref>