True mental being

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“The central being — the Jivatman which is not born nor evolves, but presides over the individual birth and evolution — puts forward a representative of himself on each plane of the consciousness. On the mental plane it is the true mental being, manomaya puruṣa[1]

“The true mental being is not the same as the inner mental — true mental, true vital, true physical being means the Purusha of that level freed from the error and ignorant thought and will of the lower Prakriti and directly open to the knowledge and guidance from above.”[2]

“This mental soul lives in a mental or subtle body which enjoys capacities of knowledge, perception, sympathy and interpenetration with other beings hardly imaginable by us and a free, delicate and extensive mentalised sense-faculty not limited by the grosser conditions of the life nature or the physical nature.”[3]

“It is possible for man to awaken to this higher mental consciousness, to become this mental being, put on this mental nature and live not only in the vital and physical sheaths, but in this mental body. If there were a sufficient completeness in this transformation he would become capable of a life and a being at least half divine. For he would enjoy powers and a vision and perceptions beyond the scope of this ordinary life and body; he would govern all by the clarities of pure knowledge; he would be united to other beings by a sympathy of love and happiness; his emotions would be lifted to the perfection of the psycho-mental plane, his sensations rescued from grossness, his intellect subtle, pure and flexible, delivered from the deviations of the impure pranic energy and the obstructions of matter. And he would develop too the reflection of a wisdom and bliss higher than any mental joy and knowledge; for he could receive more fully and without our incompetent mind’s deforming and falsifying mixture the inspirations and intuitions that are the arrows of the supramental Light and form his perfected mental existence in the mould and power of that vaster splendour. He could then realise too the self or Spirit in a much larger and more luminous and more intimate intensity than is now possible and with a greater play of its active power and bliss in the satisfied harmony of his existence.”[4]

  1. ''Letters on Yoga – I, p.59
  2. Ibid., p.86
  3. The Synthesis of Yoga, p.470, “The Ladder of Self-Transcendence”
  4. Ibid., p.471

See also