Read Summary of '''[[Emotional Being Summary|Emotional Being]]'''
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=What are Emotions?=
Our emotions are the waves of reaction and response which rise up from the basic consciousness, ''citta-vṛtti''. Their action too is largely regulated by habit and an emotive memory. They are not imperative, not laws of Necessity; there is no really binding law of our emotional being to which we must submit without remedy; we are not obliged to give responses of grief to certain impacts upon the mind, responses of anger to others, to yet others responses of hatred or dislike, to others responses of liking or love. All these things are only habits of our affective mentality; they can be changed by the conscious will of the spirit; they can be inhibited; we may even rise entirely above all subjection to grief, anger, hatred, the duality of liking and disliking. We are subject to these things only so long as we persist in subjection to the mechanical action of the chitta in the emotive mentality, a thing difficult to get rid of because of the power of past habit and especially the importunate insistence of the vital part of mentality, the nervous life-mind or psychic prana. This nature of the emotive mind as a reaction of chitta with a certain close dependence upon the nervous life sensations and the responses of the psychic prana is so characteristic that in some languages it is called chitta and prana, the heart, the life soul; it is indeed the most directly agitating and powerfully insistent action of the desire-soul which the immixture of vital desire and responsive consciousness has created in us. <ref>http://incarnateword.in/cwsa/24/the-instruments-of-the-spirit#p7</ref> ==What is Higher Vital/Emotional Being?== ''Q. What is meant by the yogic term "through the heart"? Is it the higher vital?''
The ''A.'' Yes, the emotional being is itself a part of the vital. <ref>httphttps://incarnateword.in/cwsacwm/2817/the-vital-being-and9-vitalmarch-consciousness1935#p25 p3,p4</ref>
The point about the emotional and the higher vital is a rather difficult one. In one classification in which mind is taken as something more than the thinking, perceiving and willing intelligence, the emotional can be reckoned as part of the mind, the vital in the mental. In another classification it is rather the most mentalised part of the vital nature. In another classification it is rather the most mentalised part of the vital nature. In the first case, the term higher vital is confined to that larger movement of the conscious life-force which is concerned with creation, with power and force and conquest, with giving and self-giving and gathering from the world for farther action and expenditure of power, throwing itself out in the wider movements of life, responsive to the greater objects of Nature. In the second arrangement, the emotional being stands at the top of the vital nature and the two together make the higher vital. As against them stands the lower vital which is concerned with the pettier movements of action and desire and stretches down into the vital physical where it supports the life of the more external activities and all physical sensations, hungers, cravings, satisfactions.<refcenter>http://incarnateword.in/cwsa/28/the-vital-being-and-vital-consciousness#p11~</refcenter>
==What The nervous part of the being is a portion of the vital—it is the vital physical, the life-force closely enmeshed in the reactions, desires, needs, sensations of the body. The vital proper is the life-force acting in its own nature, impulses, emotions, feelings, desires, ambitions etc. having as their highest centre what we may call the outer heart of emotion, while there is an inner heart where are the Different Parts higher or psychic feelings and sensibilities, the emotions and intuitive yearnings and impulses of Our Emotional Nature?==the soul. The vital part of us is, of course, necessary to our completeness, but it is a true instrument only when its feelings and tendencies have been purified by the psychic touch and taken up and governed by the spiritual light and power.<ref>http://incarnateword.in/cwsa/28/the-vital-being-and-vital-consciousness#p34</ref>
<center>~</center> The experience of the difference between your inner feelings and your surface reactions shows that you are becoming aware of different parts of your nature which each have their own character. In fact each human being higher vital movement is composed of different personalities that feel more refined and behave large in a different way and his action is determined by the one that happens to be prominent at the time. The one motion than that has no feelings against anyone is either the psychic being or the emotional being in the heart, the one that feels anger and is severe is a part of the external ordinary vital nature on the surface. This anger It stresses emotion rather than sensation and severity is a wrong form of something that in itself has a valuedesire, a certain strength of will and force of action and control in the vital being, without which work cannot be done. What is necessary is to get rid of the anger and to keep the force and firm will along with a developed judgment as to what but it is the right thing to do in any circumstances. For instance, people can be allowed to do things in their own way when that does not spoil the work, when it is only their way of doing what is necessary to be done; when their way is opposed to the discipline of the work, then they have to be controlled, but it should be done quietly free from demand and kindly, not with anger. Very often, if one has developed a silent power of putting the Mother's force on the work with one's own will as instrument, that by itself may be sufficient without having to say anything as the person changes his way desire of himself as if by his own initiativepossession. <ref>httphttps://incarnateword.in/cwsa/2931/practicalthe-nature-concernsof-inthe-workvital#p21p50</ref>
==What is Higher Vital?==<center>~</center>
…the term higher vital is confined to that larger movement of the conscious life-force which is concerned with creation, with power and force and conquest, with giving and self-giving and gathering from the world for farther action and expenditure of power, throwing itself out in the wider movements of life, responsive to the greater objects of Nature. In the second arrangement, the emotional being stands at the top of the vital nature and the two together make the higher vital. <ref>http://incarnateword.in/cwsa/28/the-vital-being-and-vital-consciousness#p11</ref>
Higher vital usually refers to the vital mind and emotive being. <refcenter>http://incarnateword.in/cwsa/28/classification-of-the-parts-of-the-being#p15~</refcenter>
===Where By the higher vital parts of the nature I mean the vital mind, the emotional nature, the life-force dynamis in the being. The vital mind is that part of the vital being which builds, plans, imagines, arranges things and thoughts according to the life-pushes, desires, will to power or possession, will to action, emotions, vital ego reactions of the nature. <ref>http://incarnateword.in/cwsa/28/the Higher Vital -vital-being-and All Its Parts Located?===-vital-consciousness#p16</ref>
This higher vital with all its parts is situated in the chest and has the cardiac centre as its main stronghold governing all this part down to the navel...By the higher vital parts of the nature I mean the vital mind, emotional nature, the life-force dynamics in the being. The vital mind is that part of the vital being which builds, plans, imagines, arranges things and thoughts according to the life-pushes, desires, will to power or possession, will to action, emotions, vital ego reactions of the nature. <refcenter>http://incarnateword.in/cwsa/28/the-vital-being-and-vital-consciousness#p16~</refcenter>
The colours of Higher vital usually refers to the lotuses vital mind and emotive being as opposed to the numbers of petals ... middle vital which has its seat in the heart centrenavel and is dynamic, twelve petals, golden pink… commanding sensational and passionate and the higher emotional being with lower which is made up of the psychic deep behind it..smaller movements of human life-desire and life-reactions.<ref>http://incarnateword.in/cwsa/28/classification-of-the-systemparts-of-the-chakrasbeing#p20p15</ref>
The heart ===Where is the centre of the emotional being, the highest part of the vital. The navel is the centre of the dynamic and sensational vital (this is the source of pride, sense of possession, ambition, anger and other passions—but it expresses them of ten through the heart centre). <ref>http://incarnateword.in/cwsa/28/the-system-of-the-chakras#p64</ref>It Located?===
=The Difference between Psychic This higher vital with all its parts is situated in the chest and Emotional Being =has the cardiac centre as its main stronghold governing all this part down to the navel. <ref>http://incarnateword.in/cwsa/28/the-vital-being-and-vital-consciousness#p16</ref>
Emotion belongs to <center>~</center> ...the heart centre... The functions are… commanding the higher emotional being with the psychic deep behind it…<ref>http://incarnateword.in/cwsa/28/the-system-of-the-chakras#p20</ref> <center>~</center> The heart is the centre of the emotional being and the emotions are vitalmovements. When the heart is purified, not to the pure vital emotions change into psychicfeelings or else psychicised vital movements. <ref>https://incarnateword. in/cwsa/28/the-vital-being-and-vital-consciousness#p27</ref> ==The Difference between Psychic and Emotional Being == ...you must not mistake the feelings for the psychic is a steady flame ...—these two are absolutely different things. People always think that burns in youwhen they have emotions, feelings, soaring towards they are entering the Divine and carrying psychic. These things have nothing to do with it a sense of strength which breaks down all oppositionsthe psychic, they are purely vital. When you They are identified with it you have the feeling most subtle part of the divine truth—then vital, if you cannot help feeling also like, but they are vital. It's not through the feelings that one goes to the whole world psychic, it is ignorantly walking on its head with its feet in the air! through a very intense aspiration and a self-detachment. <ref>https://incarnateword.in/cwm/0307/the-ordinary-life-and-the27-truejuly-soul1955#p4p7</ref> <center>~</center>
…this inmost soul, that is, The centre of the central psychic being, influences is behind the superficial parts centre of the consciousness (superficial in comparison with emotional being; it: mental parts, vital parts). The purest mind, is the highest vital, the emotive being—the soul influences them, influences them emotional that is nearest dynamically to an extent where one has the impression of entering into contact with psychic and in most men it is through these parts of the being. So people take these parts for emotional centre that the soul psychic can be most easily reached and through the psychicised emotion that is why he says "it can be most easily expressed. Many therefore mistake the one for the inmost soul", that other; but there is, a world of difference between the central soul, two. The emotions normally are vital in their character and not part of the real soulpsychic nature. <ref>http://incarnateword.in/cwmcwsa/0728/3the-augustvital-1955being-and-vital-consciousness#p9p12</ref>
==Finding the Psychic Being Through the Emotional Being==<center>~</center>
The surface of Emotion belongs to the heart centre is the place of the emotional being; from there one goes deep higher vital, not to find the pure psychic. The more one goespsychic 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 more intense becomes feeling of the psychic happiness which divine truth—then you describe. cannot help feeling also that the whole world is ignorantly walking on its head with its feet in the air! <ref>httphttps://incarnateword.in/cwsacwm/3003/the-psychicordinary-beinglife-and-its-rolethe-intrue-sadhanasoul#p17 p4</ref>
It is through the emotional being that the psychic most easily expresses, for it stands just behind it in the heart centre.<refcenter>http://incarnateword.in/cwsa/31/human-relations-and-the-spiritual-life#p7 ~</refcenter>
==What Is …this inmost soul, that is, the Role central psychic being, influences the superficial parts of the consciousness (superficial in comparison with it: mental parts, vital parts). The Lower Vital Nature?==purest mind, the highest vital, the emotive being—the soul influences them, influences them to an extent where one has the impression of entering into contact with it through these parts of the being. So people take these parts for the soul and that is why he says "the inmost soul", that is, the central soul, the real soul.
EvidentlyFor very often, when one touches certain parts of the condition into mind which you have fallen is due to an upsurging of suppressed elements in the lower vital nature. It has been compelled by are under the mind psychic influence and the higher vital part in you to give up the little "joys full of light and pleasures" to which it was habituated, but it—or at any rate the subconscient part joy of it which is often the most powerful—did that without entire conviction and probably with "reservations" and "safeguards" and in exchange for a promise of compensationslight, other or when one touches certain very pure and greater joys and pleasures to replace all it was losing. This is evident from what you write; your description very high parts of the nature of emotive being which has the depressionmost generous, the return of what you call impure thoughts which are merely indices of the subconscient lower vital desire-complexmost unselfish emotions, one also has the doubt thrown upon the generosity impression of the Divine, the demand for compensation for losses, something like striking a bargain being in contact with the Divine, a quid pro quo pact, are all unmistakable. Latterly, there has been a combination of circumstances (X's turning inwards, Yone's emigration etcsoul.) which have rather suddenly increased the deprivation of its former outlets; But this attack is its way of non-cooperation or protest. There is only one way to deal with it,—to cast not the whole thing away—depression, demands, doubts, sex-thoughtstrue soul, it is not the whole undesirable baggage,—and have soul in its place very essence. These are parts of the one true movement, the call for the true consciousness being under its influence and the presence manifesting something of the Divineit. <ref>http://incarnateword.in/cwsacwm/3107/the3-loweraugust-vital-being1955#p43p9</ref>
=The Role of Emotional Being in Yoga=
In the ascetic Yoga all human feelings are regarded as illusory and have to disappear—"the knots of the heart are cut"—so as to leave only the one supreme aspiration. In this Yoga the emotional being has not to be got rid of, but to undergo a transformation; the shortest way of transformation is to turn all the being to the Divine. But when that is done, then it is found that what is pure and true in any human relation survives, but with a rich and subtle change, or else new relations are established that come straight from the Divine. <ref>http://incarnateword.in/cwsa/31/human-relations-and-the-spiritual-life#p11</ref> <center>~</center>
Emotion is necessary in the Yoga and it is only the excessive emotional sensitiveness which makes one enter into despondency over small things that has to be overcome. The very basis of this Yoga is bhakti and if one kills one's emotional being there can be no bhakti. So there can be no possibility of emotion being excluded from the Yoga. <ref>http://incarnateword.in/cwsa/29/bhakti-devotion-worship#p7</ref>
<center>~</center> If the heart centre is dominated by the physical mind to any extent, it will necessarily be open to the outer attacks that affect the physical and nervous consciousness. The heart has to be in connection with the psychic and the higher consciousness. <ref>http://incarnateword.in/cwsa/28/the-system-of-the-chakras#p62</ref> <center>~</center> When you are in connection with the higher worlds above the mental, with the mental and the psychic or even with some of the higher vital planes, then there is the peace and Ananda—but connection with the lower vital worlds can easily bring disturbance and unrest, so long as your vital itself is not changed and made full of peace and strength and quiet. <ref>http://incarnateword.in/cwsa/30/inner-experience-and-outer-life#p12</ref> <center>~</center> ... approach made by the soul to the direct contact is through the heart: this is its own more close and rapid way because its occult seat is there, just behind in the heart-centre, in close contact with the emotional being in us; it is consequently through the emotions that it can act best at the beginning with its native power, with its living force of concrete experience. It is through a love and adoration of the All-beautiful and All-blissful, the All-Good, the True, the spiritual Reality of love, that the approach is made; the aesthetic and emotional parts join together to offer the soul, the life, the whole nature to that which they worship. This approach through adoration can get its full power and impetus only when the mind goes beyond impersonality to the awareness of a supreme Personal Being: then all becomes intense, vivid, concrete; the heart's emotion, feeling, spiritualised sense reach their absolute; an entire self-giving becomes possible, imperative. The nascent spiritual man makes his appearance in the emotional nature as the devotee, the bhakta; if, in addition, he becomes directly aware of his soul and its dictates, unites his emotional with his psychic personality and changes his life and vital parts by purity, God-ecstasy, the love of God and men and all creatures into a thing of spiritual beauty, full of divine light and good, he develops into the saint and reaches the highest inner experience and most considerable change of nature proper to this way of approach to the Divine Being. But for the purpose of an integral transformation this too is not enough; there must be a transmutation of the thinking mind and all the vital and physical parts of consciousness in their own character. <ref>https://incarnateword.in/cwsa/22/the-triple-transformation#p15</ref> ==For Having To Find the Psychic Being== Man, because he is a mental being, is prone to give the highest importance to the thinking mind and its reason and will and to its way of approach and effectuation of Truth and, even, he is inclined to hold that there is no other. The heart with its emotions and incalculable movements is to the eye of his intellect an obscure, uncertain and often a perilous and misleading power which needs to be kept in control by the reason and the mental will and intelligence. And yet there is in the heart or behind it a profounder mystic light which, if not what we call intuition,—for that, though not of the mind, yet descends through the mind—has yet a direct touch upon Truth and is nearer to the Divine than the human intellect in its pride of knowledge. According to the ancient teaching the seat of the immanent Divine, the hidden Purusha, is in the mystic heart,—the secret heart-cave, ''hṛdaye guhāyām'',as the Upanishads put it,—and, according to the experience of many Yogins, it is from its depths that there comes the voice or the breath of the inner oracle. <ref>http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-i#p16</ref> <center>~</center> The true soul secret in us—subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil,—this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a Yogic Attitude flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in All Things==it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine. <ref>http://incarnateword.in/cwsa/21/the-double-soul-in-man#p10</ref> <center>~</center>
"As you say, it The psychic being is in the failure of the right attitude that comes heart centre in the way of passing through ordeals to a change of nature. The pressure is becoming greater now for this change middle of character even more than for decisive Yoga experience—for if the experience comes, it fails to be decisive because of the want of chest (not in the requisite change of nature. The mindphysical heart, for instance, gets all the centres are in the experience middle of the One in allbody), but it is deep behind. When one is going away from the vital cannot followinto the psychic, because it is dominated by ego-reaction and ego-motive or felt as if one is going deep deep down till one reaches that central place of the habits psychic. The surface of the outer nature keep up a way of thinking, feeling, acting, living which heart centre is quite out of harmony with the experience. Or the psychic and part place of the mind and emotional being feel frequently the closeness of the Mother, but the rest of the nature is unoffered and ; from there one goes its own way prolonging deep to find the division from her nearness, creating distancepsychic. It is because the Sadhaks have never even tried to have the Yogic attitude in all thingsThe more one goes, they have been contented with the common ideas, common view of things, common motives of life, only varied by inner experiences and transferred to more intense becomes the framework of the Asram instead of that of the world outsidepsychic happiness.. It is not enough and there is great need that this should change. <ref>http://incarnateword.in/agendacwsa/1030/julythe-psychic-23being-and-its-role-in-1969sadhana#p78p17 </ref>
==For Collaborating and Surrendering of Lower Vital==<center>~</center>
YesAffection, love, tenderness are in their nature psychic,—the vital has them because the psychic is trying to express itself through the higher vital . It is usually much less difficult to surrenderthrough the emotional being that the psychic most easily expresses, for it is under stands just behind it in the heart centre. But it wants these things to be pure. Not that it rejects the influence of outward expression through the mind vital and at times even the physical, but as the psychic being is the form of the psychic; so soul, it understands more easily. It is much easier naturally feels the attraction of soul to convert this than soul, the lower vital which is essentially nearness of soul to soul the vital union of desires soul with soul are the things that are to it most abiding and impulsesconcrete. SoMind, you seevital, what he body are means of expression and very precious means of expression, but the inner life is that for the soul the first thing, the lower vital can submitdeepest reality, and these have to be subordinated to it agrees to obeyand conditioned by it, its expression, its instruments and channel… The emphasis on the mastery of the vital, its subordination and subjection to do what it the spiritual and the psychic is askedalso nothing new, but it is not at all satisfiedstrange or exorbitant. It is not happyhas been insisted on always for any kind of spiritual life; sometimes it even suffers; it pushes its revolt down into itself through obediencethe Yogas which seek most to use the vital, like certain forms of Vaishnavism, but yet insist on the purification and the total offering of it does not collaborate. And unless to the Divine—and the vital collaborates relations with joy and true lovethe Divine are an inner realisation, nothing can be done; the transformations cannot comesoul offering itself through the emotional being. <ref>http://incarnateword.in/cwmcwsa/0631/7human-relations-and-the-julyspiritual-1954life#p9p7 </ref>
If the heart centre is dominated by the physical mind to any extent, it will necessarily be open =How to Bring Forward the outer attacks that affect the physical and nervous consciousness. The heart has to be in connection with the psychic and the higher consciousness. <ref>http://incarnateword.in/cwsa/28/the-system-of-the-chakras#p62<Emotional Being/ref>Higher Vital?=
==For Need This heart and psychic being of man shot through with the threads of the life instincts is a thing of mixed inconstant colours of emotion and soul vibrations, bad and good, happy and unhappy, satisfied and unsatisfied, troubled and calm, intense and dull. Thus agitated and invaded it is unacquainted with any real peace, incapable of a steady perfection of all its powers. By purification, by equality, by the light of knowledge, by a harmonising of the will it can be brought to a tranquil intensity and perfection. The first two elements of this perfection are on one side a high and large sweetness, openness, gentleness, calm, clarity, on the other side a strong and ardent force and intensity. In the divine no less than in ordinary human character and action there are always two strands, sweetness and strength, mildness and force, saumya and raudra, the force that bears and harmonises, the force that imposes itself and compels, Vishnu and Ishana, Shiva and Rudra. The two are equally necessary to a perfect world-action. The perversions of Peacethe Rudra power in the heart are stormy passion, wrath and fierceness and harshness, Strength hardness, brutality, cruelty, egoistic ambition and Quiet love of violence and domination. These and other human perversions have to Bring be got rid of by the flowering of a calm, clear and sweet psychical being. <ref>http://incarnateword.in/cwsa/24/the-power-of-the Higher Vital Alive== -instruments#p10</ref>
When you are in connection with the higher worlds above the mental, with the mental and the psychic or even with some of the higher vital planes, then there is the peace and Ananda—but connection with the lower vital worlds can easily bring disturbance and unrest, so long as your vital itself is not changed and made full of peace and strength and quiet. <refcenter>http://incarnateword.in/cwsa/30/inner-experience-and-outer-life#p12~</refcenter>
===The Difficulty And yet the true emotive soul, the real psyche in us, is not a desire-soul, but a soul of Lower Vital Forces===pure love and delight; but that, like the rest of our true being, can only emerge when the deformation created by the life of desire is removed from the surface and is no longer the characteristic action of our being. To get that done is a necessary part of our purification, liberation, perfection. <ref>http://incarnateword.in/cwsa/24/the-instruments-of-the-spirit#p7</ref>
This lower part of the being is always random, wayward, self-assertive and unwilling to accept the imposition on it of any order and discipline other than its own idea or impulse. Its defects even from the beginning stand in the way of the efforts of the higher vital to impose on the nature a truly regenerating tapasya. This habit of disobedience and disregard of discipline is so strong that it does not always need to be deliberate; the response to it seems to be immediate, irresistible and instinctive. Thus obedience to the Mother is repeatedly promised or professed, but the action done or the course followed is frequently the very opposite of the profession or promise. This constant indiscipline is a radical obstacle to the sadhana and the worst possible example to others. <refcenter>http://incarnateword.in/cwsa/31/the-lower-vital-being#p8~</refcenter>
It was the soul within, first In fact each human being is composed of all, different personalities that feel and behave in a different way and through it his action is determined by the higher mind and one that happens to be prominent at the higher vitaltime. Why then find fault with The one that has no feelings against anyone is either the Divine for misleading you when it turned you to the Yoga psychic being or brought you here? It was simply answering to the demand of your own inner emotional being in the heart, the one that feels anger and is severe is a part of the higher parts of your external vital natureon the surface. If you have so much difficulty This anger and become restless, it severity is because you are still divided and a wrong form of something that in your lower vital still regrets what it itself has lost ora value, as a price for its adhesion or a compensation—a price to be immediately paid down to it,—asks for something similar certain strength of will and force of action and equivalent control in the spiritual life. It refuses to believe that there is a greater compensationvital being, a larger vital life waiting for it in without which there shall not work cannot be done. What is necessary is to get rid of the old inadequacy anger and unrest to keep the force and final dissatisfaction. The foolishness firm will along with a developed judgment as to what is not the right thing to do in the Divine guidanceany circumstances. For instance, but people can be allowed to do things in their own way when that does not spoil the irrational and obstinate resistance work, when it is only their way of this confused and obscure part doing what is necessary to be done; when their way is opposed to the discipline of you the work, then they have to the demandbe controlled, but it should be done quietly and kindly, made not only by this Yogawith anger. Very often, but by all Yoga—to if one has developed a silent power of putting the necessary conditions for Mother's force on the satisfaction of work with one's own will as instrument, that by itself may be sufficient without having to say anything as the aspiration person changes his way of your himself as if by his own soul and higher natureinitiative.<ref>http://incarnateword.in/cwsa/29/bhaktipractical-yogaconcerns-andin-vaishnavismwork#p29p21</ref>
===Dealing with the Hostile Attacks===<center>~</center>
In the lower vital all The heart is a working part of general forces which try the vital—it has to seize upon be controlled in the individual and use him for their satisfaction; they are not his forces at all. In same way as the mind or rest, by rejection of the higher vital it is much easier to establish some kind wrong movements, by acceptance of control over the forces. That is true psychic surrender which prevents all demand and clamour, by calling in the very reason why one should never put oneself into the control of these forces or make oneself a free crossways for their passagehigher light and knowledge. It is only by opening to not usually however the Mother's force alone heart that a control can be established over these lower workingsbothers about mental questions and the answer to them. <ref>httphttps://incarnateword.in/cwsa/3128/the-lowervital-being-and-vital-beingconsciousness#p41p28</ref> <center>~</center>
There has been progress must be implanted and activised in all these parts [of the being], but they seem to be subject still to our doings a response to the suggestions of the hostile forces. Everybody gets these suggestionssupreme, but they ought not to be allowed to enter insideimpersonal, especially unfaltering and unstumbling will in spontaneous and untroubled unison with the heart, or to be accepted by will of the vitalDivine. Evidently, they enter through the physical mind (from the throat upwards means that) and affect the The unsatisfying surface vital play of our feeble egoistic emotions must be ousted and emotional being. You there must get the power to reject be revealed instead a secret deep and vast psychic heart within that waits behind them from there for its hour; all our feelings, impelled by a constant and steady denial and refusal of their suggestions. So long as anything this inner heart in you says "yes" or acceptswhich dwells the Divine, there is always the possibility will be transmuted into calm and intense movements of a returntwin passion of divine Love and manifold Ananda. <ref>http://incarnateword.in/cwsa/3123/attacksself-bysurrender-in-works-the-hostileway-of-the-forcesgita#p28p4</ref>
=How to Bring Forward the Emotional Being and Higher Vital?=<center>~</center>
==Methods It is the inner offering of the heart's adoration, the soul of it in the symbol, the spirit of it in the act, that is the very life of the sacrifice. If this offering is to be complete and universal, then a turning of all our emotions to the Divine is imperative. This is the intensest way of purification for the human heart, more powerful than any ethical or aesthetic catharsis could ever be by its half-power and superficial pressure. A psychic fire within must be lit into which all is thrown with the Divine Name upon it. In that fire all the emotions are compelled to cast off their grosser elements and those that are undivine perversions are burned away and the others discard their insufficiencies, till a spirit of largest love and a stainless divine delight arises out of the@165@ flame and smoke and frankincense. It is the divine love which so emerges that, extended in inward feeling to the Divine in man and all creatures in an active universal equality, will be more potent for the perfectibility of life and a more real instrument than the ineffective mental ideal of brotherhood can ever be. <ref>http://incarnateword.in/cwsa/23/the-ascent-of Strengthening -the Emotional Being ==-sacrifice-ii#p12</ref>
===Concentration & Aspiration in the HeartBy Faith===
Another method This faith, ''kalyāṇa-śraddhā'', is concentration and aspiration needed in order that the heart which opens and the whole overt psychic being may respond to the inner emotional being… But whatever method is used secret divine Ananda and change itself into this true original essence. This faith and will not bring its effect at once; it must be done persistentlyaccompanied by and open into an illimitable widest and intensest capacity for love. For the main business of the heart, simply, directly till it succeedsits true function is love. … If one can get rid It is our destined instrument of them complete union and oneness; for to see oneness in their central actionthe world by the understanding is not enough unless we also feel it with the heart and in the psychic being, and this means a delight in the One and in all existences in the survival world in him, a love of God and all beings. The heart's faith and will in good are founded on a perception of their activity the one Divine immanent in all things and leading the world. The universal love has to be founded on the circumference does not so much matter; for then heart's sight and psychical and emotional sense of the opening becomes possibleone Divine, both to make the one Self in all existence. All four elements will then form a unity and even the Rudra power to keep do battle for the right and the rest can followgood proceed on the basis of a power of universal love. <ref>http://incarnateword.in/cwsa/3124/timethe-and-changepower-of-the-natureinstruments#p10p12</ref>
===Quiet & CalmBy Peace and Quietude===
What you have Always get back to aspire quietude. It is through the quietude that the right attitude and understanding and movements come back. It is natural for the lower vital to be made up of feelings, impulses and desires and bring down in you to be attached to outer things—but that is the peace only a part of the Mother's consciousnessyou. Peace, calm, equanimity in There is also the emotional being psychic and the rest of the higher mind and higher vital especially—it is that which will purify only need quietude and the help of the emotions Force and deliver Peace behind them to come forward more strongly and dominate over the lower vitaland help to change it. <ref>http://incarnateword.in/cwsa/3129/thequiet-natureand-of-the-vitalcalm#p67p24</ref>
Always get back to quietude. It is through the quietude that the right attitude and understanding and movements come back.<refcenter>http://incarnateword.in/cwsa/29/quiet-and-calm#p24~</refcenter>
It [peace] has to be brought down to the heart and navel first. That gives it a certain kind of inner stability—though not absolute. There is no method other than aspiration, a strong quiet will and a rejection of all that is not turned towards the Divine in those parts into which you call the peace—here the emotional and higher vital. <ref>http://incarnateword.in/cwsa/30/the-descent-of-the-higher-powers#p18</ref>
<center>~</center> It is quite true that by going above one can get out of all problems, for they no longer exist, but the problems are there below and it is difficult to be always above with so much unsolved and calling for solution. But just as one can go high above, so one can go deep within and it is this going deep within that is needed. What happened was at the surface of the emotional being and if one simply stays there the difficulties of the emotional can come, but what has to be done is not to stay on the surface but go deep within. For the psychic is there behind the emotional surface, deep behind the heart centre. Once one reaches it, these things can no longer touch; what will be there is the inner peace and happiness, the untroubled aspiration, the presence or nearness of the Mother. <ref>http://incarnateword.in/cwsa/29/bhakti-devotion-worship#p9</ref> ===Going Deep WithinBy Concentration and Aspiration in the Heart=== But it is better because if you concentrate there [in theheart], deeply enough, it is there that you enter into contact with the psychic for the first time; while if you concentrate in the head you have to pass later from the head to the heart to be able to identify yourself with the psychic being. And if you concentrate by gathering the energies, it is better to gather them here, because it is in this centre, in this region of the being that you find the will to progress, the force of purification, and the most intense and effective aspiration. The aspiration that comes from the heart is much more effective than that from the head.<ref>http://incarnateword.in/cwm/06/3-november-1954#p8</ref> <center>~</center> There must be a flaming concentration of the heart on the seeking of the All and Eternal and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. <ref>http://incarnateword.in/cwsa/23/self-consecration#p18</ref> <center>~</center> Another method is concentration and aspiration in the heart which opens the inner emotional being… But whatever method is used will not bring its effect at once; it must be done persistently, simply, directly till it succeeds. If it is done with a mind of doubt or watching it as an experiment to see if it succeeds or if it is continually crossed by a spirit of hasty despondency saying constantly, "You see it is all useless," then it ought to be obvious that the opening will be very difficult, because there is that clogging it every time there is a pressure or a push to open. <ref>http://incarnateword.in/cwsa/31/time-and-change-of-the-nature#p10</ref>
It is quite true that by going above one can get out of all problems, for they no longer exist, but the problems are there below and it is difficult to be always above with so much unsolved and calling for solution. But just as one can go high above, so one can go deep within and it is this going deep within that is needed...Once one reaches it, these things can no longer touch; what will be there is the inner peace and happiness, the untroubled aspiration, the presence or nearness of the Mother. <refcenter>http://incarnateword.in/cwsa/29/bhakti-devotion-worship#p9~</refcenter>
What you have to aspire for and bring down in you is the peace of the Mother's consciousness. Peace, calm, equanimity in the emotional being and the rest of the vital especially—it is that which will purify the emotions and deliver the vital. <ref>https://incarnateword.in/cwsa/31/the-nature-of-the-vital#p69</ref> ===The Perfection of By Equality===
Equality means a quiet and unmoved mind and vital; it means not to be touched or disturbed by things that happen or things said or done to you but to look at them with a straight look, free from the distortions created by personal feeling, and to try to understand what is behind them, why they happen, what is to be learnt from them, what is it in oneself which they are cast against and what inner profit or progress one can make out of them; it means self-mastery over the vital movements, anger and sensitiveness and pride as well as desire and the rest, not to let them get hold of the emotional being and disturb the inner peace, not to speak and act in the rush and impulsion of these things, always to act and speak out of a calm inner poise of the spirit. It is not easy to have this equality in any full and perfect measure, but one should always try more and more to make it the basis of one's inner state and outer movements. <ref>http://incarnateword.in/cwsa/29/equality-the-chief-support#p6</ref>
A free heart is similarly a heart delivered from the gusts and storms of the affections and the passions; the assailing touch of grief, wrath, hatred, fear, inequality of love, trouble of joy, pain of sorrow fall away from the equal heart, and leave it a thing large, calm, equal, luminous, divine... When we live in unity with the Divine in ourselves and the spirit of the universe, these imperfections fall away from us and disappear in the calm and equal strength and delight of the inner spiritual existence... By equality of the heart we get away from the troubled desire-soul on the surface, open the gates of this profounder being, bring out its responses and impose their true divine values on all that solicits our emotional being. A free, happy, equal and all-embracing heart of spiritual feeling is the outcome of this perfection. <refcenter>http://incarnateword.in/cwsa/24/the-perfection-of-equality#p7~</refcenter>
…Outer difficulties or inconveniences you should A free heart is similarly a heart delivered from the gusts and storms of the affections and the passions; the assailing touch of grief, wrath, hatred, fear, inequality of love, trouble of joy, pain of sorrow fall away from the equal heart, and leave it a thing large, calm, equal, luminous, divine. These things are not allow incumbent on the essential nature of our being, but the creations of the present make of our outward active mental and vital nature and its transactions with its surroundings. The ego-sense which induces us to alarm or depress youact as separate beings who make their isolated claim and experience the test of the values of the universe, is responsible for these aberrations. Inner difficulties should also be met When we live in unity with detachmentthe Divine in ourselves and the spirit of the universe, these imperfections fall away from us and disappear in the calm and equal strength and delight of the inner spiritual existence. Always that is within us and transforms the outward touches before they reach it by a passage through a subliminal psychic soul in us which is the hidden instrument of its delight of being. By equalityof the heart we get away from the troubled desire-soul on the surface, open the unshakable will to conquergates of this profounder being, bring out its responses and impose their true divine values on all that solicits our emotional being. A free, happy, equal and all-embracing heart of spiritual feeling is the outcome of this perfection. <ref>http://incarnateword.in/cwsa/3124/desirethe-perfection-of-equality#p55p7</ref>
===By Refusal & and Rejection of Adverse Forces===
This confusion There has been progress in all these parts [''of mind and vital you must get rid of—you must call in the true reason and being''], but they seem to be subject still to a response to the suggestions of the higher vital to cast out hostile forces. Everybody gets these movements. A higher reason must refuse suggestions, but they ought not to listen be allowed to its self-justifications and tell it that nothingenter inside, especially in the heart, however plausibleor to be accepted by the vital. Evidently, can justify these motives in a sadhak; your higher they enter through the physical mind (from the throat upwards means that) and affect the surface vital and emotional being. You must refuse get the power to accept reject them [hostile services]from there by a constant and steady denial and refusal of their suggestions. So long as anything in you says "yes" or accepts, telling it, "I do not want these alien things; I do not recognise them as part there is always the possibility of myself or my naturea return." <ref>http://incarnateword.in/cwsa/31/attacks-by-the-hostile-forces#p17p28</ref>
It is always their [the lower forces'] endeavour to rise up and get the sanction of the mind and higher vital—or if they cannot do that, to cover them up so that the lower nature may act in its ordinary way without being pressed by the higher consciousness to change. The first thing necessary for the sadhak is not to give any consent of his mind or higher vital and to keep them from being covered. If that can be done, then it becomes possible to push the lower forces out of the lower vital and body and not allow them to return. It is the Mother's Force which you feel—for all the higher forces are hers.<refcenter>http://incarnateword.in/cwsa/31/steps-towards-overcoming-difficulties#p53~</refcenter>
The first thing is for This confusion of mind and vital you must get rid of—you must call in the mind true reason and also the higher vital to withdraw their consent altogether; if cast out these movements. A higher reason must refuse to listen to its self-justifications and tell it that is donenothing, it becomes only however plausible, can justify these motives in a mechanical return from outside on the physical and finally only an active memory which will disappear when sadhak; your higher vital must refuse to accept them [adverse forces], telling it is able to find no welcome in any , "I do not want these alien things; I do not recognise them as part of the myself or my nature. " <ref>http://incarnateword.in/cwsa/31/sexattacks-by-the-hostile-forces#p99p17</ref>
It is not however a fact that the whole nature has to be emptied of the old things before there can be the Light and Grace. It is done usually in different parts of the nature at different times. You had your former experiences because the mind and higher vital were sufficiently emptied and quiet to receive some experiences of a new consciousness. Now it is the physical mind, physical vital and body that have to be emptied—these always take longer than the others because the physical is more full of old habits, more obstinate in keeping and always repeating them, more slow to receive anything new or to change. But by the detachment and steady rejection and reliance on the Mother's force, this obstinacy can be overcome and the cup emptied for filling with the Divine Light. <refcenter>http://incarnateword.in/cwsa/30/emptiness-voidness-blankness-and-silence#p13~</refcenter>
===Purification ===It is always their [''the lower forces''] endeavour to rise up and get the sanction of the mind and higher vital—or if they cannot do that, to cover them up so that the lower nature may act in its ordinary way without being pressed by the higher consciousness to change. The first thing necessary for the sadhak is not to give any consent of his mind or higher vital and to keep them from being covered. If that can be done, then it becomes possible to push the lower forces out of the lower vital and body and not allow them to return. It is the Mother's Force which you feel—for all the higher forces are hers.<ref>http://incarnateword.in/cwsa/31/steps-towards-overcoming-difficulties#p53</ref>
I told you also at that time that there was a third part of the nature, the inner being (inner mind, inner vital, inner physical) of which you were not yet aware, but which must also open in time. It is this that has happened in your last experience. What you felt as a part of you, yourself but not your physical self, rising to meet the higher consciousness above, was this inner being; it was your (inner) higher vital being which rose in that way to join the highest Self above—and it was able to do so, because the work of purifying the outer vital nature had begun in earnest. Each time there is a purification of the outer nature, it becomes more possible for the inner being to reveal itself, to become free and to open to the higher consciousness above. <refcenter>http://incarnateword.in/cwsa/30/the-psychic-and-spiritual-realisations#p15~</refcenter>
Love and hatred, hope and fear, grief and joy all have their founts in this one source. We like, love, welcome, hope for, joy ..it is the failure of the right attitude that comes in whatever our nature, the first habit way of our being, or else passing through ordeals to a formed (often perverse) habit, the second change of nature . The pressure is becoming greater now for this change of our beingcharacter even more than for decisive Yoga experience—for if the experience comes, presents it fails to be decisive because of the want of the requisite change of nature. The mind as pleasant, priyam; we hatefor instance, dislikegets the experience of the One in all, fearbut the vital cannot follow, have repulsion from because it is dominated by ego-reaction and ego-motive or grief of whatever it presents to us as unpleasant, apriyam. This habit the habits of the emotional outer nature gets into the keep up a way of thinking, feeling, acting, living which is quite out of harmony with the intelligent will experience. Or the psychic and makes it often a helpless slave part of the mind and emotional being or at least prevents it from exercising a free judgment and government feel frequently the closeness of the Mother, but the rest of the natureis unoffered and goes its own way prolonging the division from her nearness, creating distance. This deformation has It is because the Sadhaks have never even tried to be corrected. By getting rid of desire in have the psychic prana and its intermiscence Yogic attitude in all things, they have been contented with the emotional mindcommon ideas, common view of things, common motives of life, we facilitate only varied by inner experiences and transferred to the correction...The restless heart can be conquered and get rid framework of the habit Asram instead of that of attraction the world outside. It is not enough and repulsionthere is great need that this should change. <ref>http://incarnateword.in/cwsaagenda/2410/purification-thejuly-lower23-mentality1969#p7p78</ref>
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... 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. <refcenter>http://incarnateword.in/cwsa/24/purification-the-lower-mentality#p8 ~</refcenter>==Role of Psychic==
It [Love and hatred, hope and fear, grief and joy all have their founts in this one source. We like, love, welcome, hope for, joy in whatever our nature, the psychic] can have first habit of our being, or else a very great influence [on formed (often perverse) habit, the second nature of our being, presents to the physical mind] by giving 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 right attitude and emotional nature gets into the right way of looking at things so that the intelligent will and makes it supports 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 aspirationintermiscence in the emotional mind, love and surrender and itself gets interestwe facilitate the correction.For then attachment which is the strong bond of the heart, faith and insight in falls away from the heart-strings; the inner truth involuntary habit of things instead of seeing only their outer aspects ''rāga-dveṣa'' remains, but, not being made obstinate by attachment, it can be dealt with more easily by the will and following false inferences the intelligence. The restless heart can be conquered and appearances. It also helps it to get rid of the narrowness habit of attraction and doubt which are the chief defects of the physical mindrepulsion. <ref>http://incarnateword.in/cwsa/3124/purification-the-physical-mind-andlower-sadhanamentality#p30p7</ref>
The centre of the psychic being <center>~</center> Each time there is behind the centre a purification of the emotional being; outer nature, it is becomes more possible for the emotional that is nearest dynamically inner being to reveal itself, to the psychic become free and in most men it is through to open to the emotional centre that the psychic can be most easily reached and through the psychicised emotion that it can be most easily expressed. Many therefore mistake the one for the other; but there is a world of difference between the two. The emotions normally are vital in their character and not part of the psychic naturehigher consciousness above. <ref>http://incarnateword.in/cwsa/2830/the-vital-beingpsychic-and-vitalspiritual-consciousnessrealisations#p12p15</ref>
=The more love and bhakti and surrender grow in the heart, the more rapid and perfect becomes the evolution of the sadhana. For the descent and transformation imply at the same time an increasing contact and union with the Divine. <ref>http://incarnateword.in/cwsa/30/the-psychic-and-spiritual-realisations#p23</ref>Lower Vital Nature=
All that In the lower vital all is needed is for your psychic being a working of general forces which try to come forward seize upon the individual and open you use him for their satisfaction; they are not his forces at all. In the mind or the higher vital it is much easier to the direct and real and constant inner contact establish some kind of myself and control over the Mother..forces.It That is your soul in itself, your psychic being that must come in front, awaken entirely and make the fundamental change. The psychic being will not need very reason why one should never put oneself into the support control of intellectual ideas these forces or outer signs and helpsmake oneself a free crossways for their passage. It is that only by opening to the Mother's force alone that a control can give you the direct feeling of the Divine, the constant nearness, the inner support and aid. You will not then feel the Mother remote or have any farther doubt about the realisation; for the mind thinks and the vital craves, but the soul feels and knows the Divinebe established over these lower workings. <ref>http://incarnateword.in/cwsa/31/dealingthe-withlower-hostilevital-attacksbeing#p16p41</ref>
The difficulty is that in everyone there are two people (to say the least)—one in the outer vital and physical clinging to the past self and trying to get or retain the consent of the mind and the inner being, the other which is the soul asking for a new birth. That which has spoken in you and made the prayer is the psychic being expressing itself through the aid of the mind and the higher vital, and it is this which should always arise in you through prayer and through turning to the Mother and give you the right idea and the right impulse. <refcenter>http://incarnateword.in/cwsa/31/the-difficulties-of-human-nature#p12~</refcenter>
The condition [for the change This lower part of the lower vital] being is that you must bring the sadhana into your physical consciousness and live for the sadhana and the Divine only. You must give up positively the bad habits that still persist and never resume those that have ceased or been interrupted. Inner experiences are helpful to the mind and higher vital for changealways random, wayward, but for the lower vital and the outer being a sadhana of self-discipline is indispensable. The external actions assertive and unwilling to accept the spirit in them must change—your external thoughts imposition on it of any order and actions must be for the Divine onlydiscipline other than its own idea or impulse. There must be self-restraint, entire truthfulness, a constant thought of Its defects even from the Divine beginning stand in all you do. This is the way for of the change efforts of the lower higher vital. By your constant self-dedication and self-discipline to impose on the Force will be brought down into the external being and the change madenature a truly regenerating tapasya. <ref>http://incarnateword.in/cwsa/31/the-lower-vital-being#p27p8</ref>
Everyone whose psychic being calls him to the spiritual path has a capacity for that path and can arrive at the goal if or as soon as he develops a single-pointed will towards that alone. But also every sadhak is faced with two elements in him, the inner being which wants the Divine and the sadhana and the outer mainly vital and physical being which does not want them but remains attached to the things of the ordinary life. The mind is sometimes led by one, sometimes by the other. One of the most important things he has to do, therefore, is to decide fundamentally the quarrel between these two parts and to persuade or compel by psychic aspiration, by steadiness of the mind's thought and will, by the choice of the higher vital in his emotional being the opposing elements to be first quiescent and then consenting. <refcenter>http://incarnateword.in/cwsa/31/the-difficulties-of-human-nature#p19~</refcenter>
==Signs ...the higher vital is usually much less difficult to surrender, for it is under the influence of the mind and at times even of the psychic; so it understands more easily. It is much easier to convert this than the lower vital which is essentially the vital of desires and impulses. So, you see, what he means is that the lower vital can submit, it agrees to obey, to do what it is asked, but it is not at all satisfied. It is not happy; sometimes it even suffers; it pushes its revolt down into itself through obedience, but it does not collaborate. And unless the vital collaborates with joy and true love, nothing can be done; the Vital Opening==transformations cannot come. <ref>https://incarnateword.in/cwm/06/7-july-1954#p8</ref>
This opening of the chest into the void (not really the void, but the infinite Akash of the Chit universal and illimitable) is always the sign of an opening of the emotional being into the wideness of the Universal Divine. The image of the Akash is often seen by sadhaks in Dhyana. When the consciousness is liberated, whether in the mind or other part, there is always this sense of the wide infinite emptiness. From the top of the head to the throat is the mental plane of the being—a similar opening and emptiness or wideness here is the sign of the mind being freed into the Universal. From the throat to the stomach is the higher vital or emotional region. Below is the lower vital plane. <refcenter>http://incarnateword.in/cwsa/30/the-universal-or-cosmic-consciousness#p39~</refcenter>
==Delight ...the emotional mind compelled to take note of Existenceall these discords and subject itself to their emotional reactions becomes a hurtling field of joy and grief, love and hatred, wrath, fear, struggle, aspiration, disgust, likes, dislikes, indifferences, content, discontent, hopes, disappointments, gratitude, revenge and all the stupendous play of passion which is the drama of life in the world. This chaos we call our soul. But the real soul, the real psychic entity which for the most part we see little of and only a small minority in mankind has developed, is an instrument of pure love, joy and the luminous reaching out to fusion and unity with God and our fellow-creatures. This psychic entity is covered up by the play of the mentalised Prana or desire-mind which we mistake for the soul; the emotional mind is unable to mirror the real soul in us, the Divine in our hearts, and is obliged instead to mirror the desire-mind. <ref>http: The Solution==//incarnateword.in/cwsa/23/the-release-from-the-heart-and-the-mind#p3</ref>
=The True PsychicMore on Emotional Being=
And yet It [''the true emotive soul, psychic''] can have a very great influence [''on the physical mind''] by giving it the right attitude and the right way of looking at things so that it supports the real psyche emotional being in us, is not a desire-soulits aspiration, but a soul of pure love and delight; but thatsurrender and itself gets interest, like faith and insight in the rest inner truth of our true being, can things instead of seeing only emerge when the deformation created by the life their outer aspects and following false inferences and appearances. It also helps it to get rid of desire is removed from the surface narrowness and is no longer doubt which are the characteristic action chief defects of our being. To get that done is a necessary part of our purification, liberation, perfectionthe physical mind. <ref>httphttps://incarnateword.in/cwsa/2431/the-instrumentsphysical-ofmind-theand-spiritsadhana#p7p31</ref>
The full liberation can come to us only by a similar liberation in all our parts, the universal aesthesis, the universal standpoint of knowledge, the universal detachment from all things and yet sympathy with all in our nervous and emotional being.<refcenter>http://incarnateword.in/cwsa/21/delight-of-existence-the-solution#p14~</refcenter>
=More on Emotional Being=It is not possible to say with any precision what the resistance in the higher vital parts will be, what form it takes, because it may take different forms with different natures. It is quite normal that there should be some resistance almost at every point to the descent of the higher consciousness; for the different parts of the present nature are each more or less attached to their own established way of seeing, acting, feeling, reacting to things and to the habitual movements and formations of their own domain which each individual has made for himself in the past or in his present life. What is needed is a general plasticity of the mind, the vital, the physical consciousness, a readiness to give up all attachment to these things, to accept whatever the higher consciousness brings down with it however contrary to one's own received ideas, feelings, habits of nature. The greater the plasticity in any part of the nature, the less the resistance there. <ref>https://incarnateword.in/cwsa/28/the-vital-being-and-vital-consciousness#p15</ref>
==Emotional Being in Animals==
The emotional being of animals is often much more psychic than that of men who can be very insensitive. There were recently pictures of the tame tigress kept by a family and afterwards given by them to a Zoo. The look of sorrow on the face of the tigress in her cage at once gentle and tragically poignant is so intense as to be heartbreaking. <ref>httphttps://incarnateword.in/cwsa/28/science-and-yoga#p64p71</ref>
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