Changes

Men do not know themselves and have not learned to distinguish the different parts of their being; for these are usually lumped together by them as mind, because it is through a mentalised perception and understanding that they know or feel them; therefore they do not understand their own states and actions, or, if at all, then only on the surface. It is part of the foundation of yoga to become conscious of the great complexity of our nature, see the different forces that move it and get over it a control of directing knowledge. We are composed of many parts each of which contributes something to the total movement of our consciousness, our thought, will, sensation, feeling, action, but we do not see the origination or the course of these impulsions; we are aware only of their confused and pell-mell results on the surface upon which we can at best impose nothing better than a precarious shifting order.

<ref>https://incarnateword.in/cwsa/28/the-parts-of-the-being#p1</ref>

... man is not made up of one piece but of many pieces and each part of him has a personality of its own. That is a thing which people yet have not sufficiently realised - the psychologists have begun to glimpse it, but recognise only when there is a marked case of double or multiple personality. But all men are like that, in reality. The aim should be in Yoga to develop (if one has it not already) a strong central being and harmonise under it all the rest, changing what has to be changed. If this central being is the psychic, there is no great difficulty. If it is the mental being, ''manomayaḥ puruṣaḥ prāṇa-śarīra-netā'', then it is more difficult—unless the mental being can learn to be always in contact with and aided by the greater Will and Power of the Divine.

<ref>https://incarnateword.in/cwsa/28/the-parts-of-the-being#p7</ref>

''A.'' Don't you know what a homogeneous thing is, made up of all similar parts? That means the whole being must be under the same influence, same consciousness, same tendency, same will. We are formed of all kinds of different pieces. They become active one after another. According to the part that is active, one is quite another person, becomes almost another personality. For instance, one had an aspiration at first, felt that everything existed only for the Divine, then something happens, somebody comes along, one has to do something, and everything disappears. One tries to recall the experience, not even the memory of the experience remains. One is completely under another influence, one wonders how this could have happened. There are examples of double, triple, quadruple personalities, altogether unconscious of themselves.... But it is not about this I am speaking; I am speaking about something which has happened to all of you: you have had an experience, and for some time you have felt, understood that this experience was the only thing that was important, that had an absolute value - half an hour later you try to recall it, it is like a smoke that vanishes. The experience has disappeared. And yet half an hour ago it was there and so powerful.... It is because one is made of all kinds of different things. The body is like a bag with pebbles and pearls all mixed up, and it is only the bag which keeps all that together. This is not a homogeneous, uniform consciousness but a heterogeneous one.

<ref>https://incarnateword.in/cwm/05/1-april-1953#p5,p7</ref>

The Universal Purusha dwells in all these planes in a certain simultaneity and builds upon each of these principles a world of series of worlds with its beings who live in the nature of that principle. Man, the microcosm, has all these planes in his own being, ranged from his subconscient to his superconscient existence. By a developing power of yoga he can become aware of these concealed words hidden from his physical materialised mind and senses which know only the material world, and then he becomes aware that his material existence is not a thing apart and self-existent, as a material universe in which he lives is also not a thing apart and self- existent, but is in constant relation to the higher planes and acted on by their powers and beings. He can open up and increase the action of these higher planes in himself and enjoy some sort of participation in the life of the other worlds,- which, for the rest, are or can be his dwelling place, that is to say, the station of his awareness…

<ref>https://incarnateword.in/cwsa/24/the-psychology-of-self-perfection#p11</ref>

... you have many sides to your personality or rather many personalities in you; it is indeed their discordant movements each getting in the way of the other, as happens when they are expressed through the external mind, that have stood much in the way of your sadhana. There is the vital personality which was turned towards success and enjoyment and got it and wanted to go on with it but could not get the rest of the being to follow. There is the vital personality that wanted enjoyment of a deeper kind and suggested to the other that it could very well give up these unsatisfactory things if it got an equivalent in some faeryland of a higher joy. There is the psycho-vital personality that is the Vaishnava within you and wanted the Divine Krishna and bhakti and Ananda. There is the personality which is the poet and musician and a seeker of beauty through these things. There is the mental-vital personality which, when it saw the vital standing in the way, insisted on a grim struggle of Tapasya, and it is no doubt that also which approves Vairagya and Nirvana. There is the physical-mental personality which is the Russellite, extrovert, doubter. There is another mental-emotional personality all whose ideas are for belief in the Divine, yoga, bhakti, Guruvada. There is the psychic being also which has pushed you into the sadhana and is waiting for its hour of emergence.

Well, if it is not then there is another way - it is what we call the integration, the harmonisation of the being. That cannot be done from outside, it cannot be done by the mind and vital being - they are sure to bungle their affair. It can be done only from within by the soul, the Spirit which is the centraliser, itself the centre of these radii. In all of them there is a truth that can harmonise with the true truth of the others. For there is a truth in Nirvana - Nirvana is nothing but the peace and freedom of the Spirit which can exist in itself, be there world or no world, world-order or world-disorder. Bhakti and the heart's call for the Divine have a truth - it is the truth of the divine Love and Ananda. The will for Tapasya hasi in it a truth - it is the truth of the Spirit's mastery over its members. The musician and poet stand for a truth, it is the truth of the expression of the Spirit through beauty. There is a truth behind the mental affirmer: even there is a truth behind mental doubter, the Russellian, though far behind him- the truth of the denial of false forms. Even behind the two vital personalities there is a truth, the truth of the possession of the inner and outer worlds not by the ego but by the Divine. That is the harmonisation for which our yoga stands - but it cannot be achieved by any outward arrangement, it can only be achieved by going inside and looking, willing and acting from the psychic and from the spiritual centre. For the truth of the being is there and the secret of Harmony also is there.

<ref>https://incarnateword.in/cwsa/29/the-adwaita-of-shankaracharya#p22-p24</ref>

=Planes and Parts of the Being=

==The Physical==