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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. [1]

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The emotional being is itself a part of the vital. [2]

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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. [3]

What are the Different Parts of Our Emotional Nature?

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 is composed of different personalities that feel and behave in a different way and his action is determined by the one that happens to be prominent at the time. The one 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 vital nature on the surface. This anger and severity is a wrong form of something that in itself has a value, 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 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 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 of himself as if by his own initiative. [4]

What is Higher Vital?

…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. [5]

Higher vital usually refers to the vital mind and emotive being. [6]

Where is the Higher Vital and All Its Parts Located?

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. [7]

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The colours of the lotuses and the numbers of petals ... the heart centre, twelve petals, golden pink… commanding the higher emotional being with the psychic deep behind it...[8]

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The heart 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). [9]

The Difference between Psychic and Emotional Being

Emotion belongs to the higher vital, not to the pure psychic. The psychic 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 feeling of the divine truth—then you cannot help feeling also that the whole world is ignorantly walking on its head with its feet in the air! [10]

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…this inmost soul, that is, the central psychic being, influences the superficial parts of the consciousness (superficial in comparison with it: mental parts, vital parts). The 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. [11]

The surface of the heart centre is the place of the emotional being; from there one goes deep to find the psychic. The more one goes, the more intense becomes the psychic happiness which you describe. [12]

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It is through the emotional being that the psychic most easily expresses, for it stands just behind it in the heart centre. [13]

What Is the Role of The Lower Vital Nature?

Evidently, the condition into which you have fallen is due to an upsurging of suppressed elements in the lower vital nature. It has been compelled by the mind and the higher vital part in you to give up the little "joys and pleasures" to which it was habituated, but it—or at any rate the subconscient part 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 compensations, other and greater joys and pleasures to replace all it was losing. This is evident from what you write; your description of the nature of the depression, the return of what you call impure thoughts which are merely indices of the subconscient lower vital desire-complex, the doubt thrown upon the generosity of the Divine, the demand for compensation for losses, something like striking a bargain with the Divine, a quid pro quo pact, are all unmistakable. Latterly, there has been a combination of circumstances (X's turning inwards, Y's emigration etc.) which have rather suddenly increased the deprivation of its former outlets; this attack is its way of non-cooperation or protest. There is only one way to deal with it,—to cast the whole thing away—depression, demands, doubts, sex-thoughts, the whole undesirable baggage,—and have in its place the one true movement, the call for the true consciousness and the presence of the Divine. [14]

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. [15]

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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. [16]

For Having a Yogic Attitude in All Things

"As you say, it is the failure of the right attitude that comes in the way of passing through ordeals to a change of nature. The pressure is becoming greater now for this change of character even more than for decisive Yoga experience—for if the experience comes, it fails to be decisive because of the want of the requisite change of nature. The mind, for instance, gets the experience of the One in all, but the vital cannot follow, because it is dominated by ego-reaction and ego-motive or the habits of the outer nature keep up a way of thinking, feeling, acting, living which is quite out of harmony with the experience. Or the psychic and part of the mind and emotional being feel frequently the closeness of the Mother, but the rest of the nature is unoffered and goes its own way prolonging the division from her nearness, creating distance. It is because the Sadhaks have never even tried to have the Yogic attitude in all things, they have been contented with the common ideas, common view of things, common motives of life, only varied by inner experiences and transferred to the framework of the Asram instead of that of the world outside. It is not enough and there is great need that this should change. [17]

For Collaborating and Surrendering of Lower Vital

Yes, 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 transformations cannot come. [18]

~

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. [19]

For Peace

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. [20]

How to Bring Forward the Emotional Being and Higher Vital?

Methods of Strengthening the Emotional Being

Concentration & Aspiration in the Heart

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 one can get rid of them in their central action, the survival of their activity in the circumference does not so much matter; for then the opening becomes possible, both to make and to keep and the rest can follow. [21]

Quiet & Calm

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. [22]

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Always get back to quietude. It is through the quietude that the right attitude and understanding and movements come back.[23]

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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. [24]

Going Deep Within

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. [25]

The Perfection of 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. [26]

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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. [27]

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Outer difficulties or inconveniences you should not allow to alarm or depress you. Inner difficulties should also be met with detachment, calm equality, the unshakable will to conquer. [28]

Refusal & Rejection of Adverse Forces

This confusion of mind and vital you must get rid of—you must call in the true reason and the higher vital to cast out these movements. A higher reason must refuse to listen to its self-justifications and tell it that nothing, however plausible, can justify these motives in a sadhak; your higher vital must refuse to accept them [hostile services], telling it, "I do not want these alien things; I do not recognise them as part of myself or my nature." [29]

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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. [30]

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The first thing is for the mind and also the higher vital to withdraw their consent altogether; if that is done, it becomes only a mechanical return from outside on the physical and finally only an active memory which will disappear when it is able to find no welcome in any part of the nature. [31]

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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. [32]

Purification

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. [33]

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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 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...The restless heart can be conquered and get rid of the habit of attraction and repulsion. [34]

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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. [35]

The Difficulty of Lower Vital Forces

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. [36]

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It was the soul within, first of all, and through it the higher mind and the higher vital. Why then find fault with the Divine for misleading you when it turned you to the Yoga or brought you here? It was simply answering to the demand of your own inner being and the higher parts of your nature. If you have so much difficulty and become restless, it is because you are still divided and something in your lower vital still regrets what it has lost or, as a price for its adhesion or a compensation—a price to be immediately paid down to it,—asks for something similar and equivalent in the spiritual life. It refuses to believe that there is a greater compensation, a larger vital life waiting for it in which there shall not be the old inadequacy and unrest and final dissatisfaction. The foolishness is not in the Divine guidance, but in the irrational and obstinate resistance of this confused and obscure part of you to the demand, made not only by this Yoga, but by all Yoga—to the necessary conditions for the satisfaction of the aspiration of your own soul and higher nature.[37]

Dealing with the Hostile Attacks

In the lower vital all is a working of general forces which try to seize upon the individual and use him for their satisfaction; they are not his forces at all. In the mind or the higher vital it is much easier to establish some kind of control over the forces. That is the very reason why one should never put oneself into the control of these forces or make oneself a free crossways for their passage. It is only by opening to the Mother's force alone that a control can be established over these lower workings. [38]

~

There has been progress in all these parts [of the being], but they seem to be subject still to a response to the suggestions of the hostile forces. Everybody gets these suggestions, but they ought not to be allowed to enter inside, especially in the heart, or to be accepted by the vital. Evidently, they enter through the physical mind (from the throat upwards means that) and affect the surface vital and emotional being. You must get the power to reject them from there by a constant and steady denial and refusal of their suggestions. So long as anything in you says "yes" or accepts, there is always the possibility of a return. [39]


Role of Psychic

It [the 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 emotional being in its aspiration, love and surrender and itself gets interest, faith and insight in the inner truth of things instead of seeing only their outer aspects and following false inferences and appearances. It also helps it to get rid of the narrowness and doubt which are the chief defects of the physical mind. [40]

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The centre of the psychic being is behind the centre of the emotional being; it is the emotional that is nearest dynamically to the psychic and in most men it is through 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 nature. [41]

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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. [42]

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All that is needed is for your psychic being to come forward and open you to the direct and real and constant inner contact of myself and the Mother...It 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 the support of intellectual ideas or outer signs and helps. It is that alone that 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 Divine. [43]

~

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. [44]

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The condition [for the change of the lower vital] 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 change, but for the lower vital and the outer being a sadhana of self-discipline is indispensable. The external actions and the spirit in them must change—your external thoughts and actions must be for the Divine only. There must be self-restraint, entire truthfulness, a constant thought of the Divine in all you do. This is the way for the change of the lower vital. By your constant self-dedication and self-discipline the Force will be brought down into the external being and the change made. [45]

~

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. [46]

Signs of the Vital Opening

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. [47]

Delight of Existence: The Solution

The True Psychic

And yet the true emotive soul, the real psyche in us, is not a desire-soul, but a soul of 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. [48]

~

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. [49]

More on Emotional Being

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. [50]

Read Summary of Emotional Being

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References

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