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ARTArticleThe Intellect Does Not Have Direct KnowledgeThe mental intellect receives impulses through the senses, organises them, and trues to determine what is true based on that. It then builds hypotheses, theories and ideation around its assortment of perceptions, memory, and experience based on various principles of symbolic logic that it has developed. The mind is a dealer in symbols, and its knowledge is therefore indirect.ARTArticleThe Intermediate Zone in the Development of ConsciousnessSri Aurobindo distinguishes between what he terms the ‘intermediate zone’ and a number of intermediate stages in the development of consciousness. The distinction is important. The intermediate zone is a transitional phase as the normal human mind-life-body begins to experience the influx of forces from other realms or levels of consciousness. As the seeker begins to gain conscious experience in the spiritual quest, in the form of various experiences, influences, intuitions, etc.ARTArticleThe Kundalini, the Tantra and the Integral YogaThe opening and activation of the subtle energy centres described in the Tantras and known generally as Kundalini Yoga, differs from the practices of integral Yoga as to process, but not necessarily as to the end result. In both cases, the subtle centres, or chakras, are opened and energy is flowing.ARTArticleThe Limitations of the Thinking MindThe development of the mental consciousness has brought about enormous changes for life on earth, and as the foremost species utilizing the mental consciousness, humanity has taken the mind to limits never before considered as possible. Advances in logic, science, philosophy, psychology, mathematics, astronomy, quantum physics and many other fields, as well as technological applications of theoretical concepts, show off the powers that the mental development can manifest in life.ARTArticleThe Link Between Inner Defects and Exte
al Attacks of Adverse ForcesIn order for any force or action to affect an individual, there must be something that links them together, attracting the energy that is exte
al to the receiving station nexus of the individual body-life-mind complex. For purely material forces,, obviously, this connection is existence in the material world. Thus, any embodied individual can be impacted by severe weather or earthquakes or volcanos if they are within the area of the activity. The more subtle forces, those of the vital or mental realms, can impact an individual from a further distance.ARTArticleThe Mechanism of the Soul’s Evolutionary Development Through Death and RebirthThe human being is actually composed of a number of “sheaths” as described in the Taittiriya Upanishad. The outer form is the physical sheath. Informing the physical sheath with energy and responsiveness is the vital sheath. More subtle than the vital sheath is the mental sheath that provides cognition on an individual level. Then comes the ‘knowledge’ sheath that brings a wider understanding and awareness, and then comes the ‘bliss’ sheath which integrates the individual into the universal manifestation and which then brings the bliss of existence into the individual frame.ARTArticleThe Most Effective Method for Achieving DetachmentWhen one works to develop the consciousness of the witness, Purusha, observing the Nature, Prakriti the progress comes generally over time with repeated persistent and patient effort. Consider for a moment going through one’s own life observing but not reacting internally. If we observe even a little bit, we see that we are constantly being drawn into response, and even if we refrain from responding outwardly, we still react inwardly.ARTArticleThe Nature and Experience of Cosmic ConsciousnessWithout experience, it is difficult to comprehend the difference between the normal human ego-consciousness and the cosmic consciousness. Those who have had the experience try to disclose the type and quality of their experience, but using human words that relate to our normal body-life-mind way of experiencing reality, they can at best only paint a general picture of what cosmic consciousness is.ARTArticleThe Nature and Role of the EgoThe development of the ego-consciousness is part of the evolutionary cycle of increasing manifestation of conscious awareness in Nature. As consciousness develops it moves from a generalized sense of existence to a more specific recognition of one’s own life and awareness. In animals we see this progression as an individual instinct for survival, as well as the development of hierarchies of power and control, and the perks that come with attaining a higher place in the societal structure.ARTArticleThe Nature of Equality in Yogic PsychologyThe term ‘equality’ in general use relates to inter-personal relationships within the society, but that is not how the term is utilized in yogic psychology. Equality in that sense means the ability to accept all touches from the universe, perceptions, feelings, thoughts, emotions, powers and pressures, with a steady, calm state that is non-reactive. Sri Aurobindo provides an extensive and detailed understanding of the use of the term:ARTArticleThe Nature of the Mind Creates and Enhances Much Human Psychological SufferingIt is often said that animals do not suffer in the same way that humans do. They experience pain and can suffer from it, but they seem to not be tortured by all of the mental suffering that we go through in our lives.ARTArticleThe Nature of the Resistance of the Mind-Life-Body to the Pressure of the Divine ForceEach aspect of the human instrumentality provides its own characteristic forms of resistance when a new, higher evolutionary force tries to engage them and redirect them along the lines it proposes. The underlying issues relate to the action of Tamas in the physical level, Rajas in the vital level, and Tamas again in the mental level. It is also likely that the mind is influenced by the vital to create mental arguments that support the vital desires.ARTArticleThe Nature of the Resistance of Universal Nature to the Pressure of the Divine ForceWe tend to accept issues we are having in our lives as something personal to ourselves and thus, we struggle and either consider ourselves to be weak, or sinful, or otherwise unfit. This happens both generally and for those who practice yoga, and the result is, in many cases, some form of depression or disturbance or suffering associated with the struggles and the failure. We usually fail to take into account that there is one pervasive and permeating consciousness in the entire creation and that there are forces larger than our individual egoistic selves at work, in us and through us.ARTArticleThe Nature of the Sexual ImpulseThe sexual impulse and energy is one of the basic primary drives in Nature and is widespread in the animal kingdom, although there are instances of asexual reproduction. The drive is so powerful that it can drive beings to extreme lengths, even killing off rivals, or fighting to maintain dominance to control the access to breeding and the sexual activity that goes along with it.ARTArticleThe Nature of the SubconscientSri Aurobindo utilizes the term ‘subconscient’ to signify a level of consciousness that operates below the range within which the normal human awareness is operable. We may look at consciousness as a spectrum similar to what we know of the properties of the electro-magnetic spectrum or the color or sound spectrum. In each case, there is a range of vibration that is perceptible and there are segments of the spectrum both above and below the vibrational range that can be perceived. Whether this is light, sound or conscious awareness, the principle is the same.ARTArticleThe Necessary Shift from Ego-Centric to God-Centric Consciousness in the Practice of YogaMy needs, my wants, my likes and dislikes, my feelings, my emotions, my ideas, my goals and aspirations — all of these things are the signs of the ego-consciousness at work, overcoming the law of inertia that says that a body at rest tends to stay at rest. All of humanity is immersed in the ego-consciousness and acts based on motivations dictated by that consciousness. In fact, we believe that without the impulsion of the ego, no progress would take place or be possible. We live within the limit and frame of the ego, and cannot see beyond it as long as we are encased within that frame.ARTArticleThe Necessity and Methods of Overcoming Inertia in the Physical NatureThe quality of Tamas has as a major characteristic the sense of inertia. Nothing seems to be moving or advancing, there is little energy or will active to undertake action, there is an overpowering sense of helplessness, weakness, failure and dullness.ARTArticleThe Necessity of the Psychic TransformationSri Aurobindo emphasizes the need for the psychic transformation, which is the coming forward of the soul or psychic being in man to provide the central focus, and overcome the promptings of the ego-consciousness as it normally acts in the mind, life and body. Spiritual experiences, on their own, are possible in any part of the being, but they have their limitations if the ego-personality is still active and uses them for its own purposes and for self-aggrandisement.ARTArticleThe Necessity of Transformation of Human NatureFor most of human existence, there has been a deep divergence between those who seek spiritual development and those who are focused on the material life in the world. In The Life Divine, Sri Aurobindo describes the two paths as ‘the refusal of the ascetic’ and ‘the materialist denial’. It would seem that either one must abandon the life in the world, and all its difficulties and imperfections, or one must give up on the attempt to gain spiritual wisdom and apply it.ARTArticleThe Necessity of Transformation of the Lower Vital NatureIf the goal of the spiritual seeker is to attain liberation or realisation, the vital nature can be, for the most part, disregarded. For an integral yoga that has transformation of life through the implementation of the next phase of the evolutionary cycle, such a direction cannot be accepted. At some point, the intractable human nature needs to be viewed, managed, controlled and eventually transformed to respond to the higher consciousness and force directly and devote itself in its entirety to the direction laid down by that higher consciousness.ARTArticleThe Need and Method for Observing One’s ThoughtsAvoidance of suffering may be considered as a ‘negative’ status. Achievement of happiness is the positive pole of this continuum. Both states are rooted in the mind and the standpoint that the individual takes. When the scriptures speak of “evil thoughts” or “purified thoughts” this is not directly intended to be a moral judgment; rather it is a statement of the energetic source and impact of the thoughts that are entertained and held in the mind. Those that are based in the ego-personality and the desire-soul, that bring disturbance, enhance suffering and cause pain are ‘evil’ thoughts.ARTArticleThe Need and Method to Become Conscious and Change the NatureWe identify something about ourselves that we would like to change — it could be a physical transformation we seek, or a way to address an imbalance in our feelings or emotions, or it could be a change to our mind-set to overcome ideas of weakness, failure, incapacity, etc. We then try to find a way to create this change. We may try a new diet, we may take up a new exercise routine. We may change our wardrobe, or take up travel or a course of study and self-development. We may go to therapy to heal our relationships with others.ARTArticleThe Need and Process of Transforming the SubconscientThe subconscient is the home, in the earth consciousness, of the quality of Tamas, just as the vital manifestation is the natural home of the quality of Rajas, and the mental level and above would be the natural home of the quality of Sattwa. These are all mixed up in the human being, interact with each other and constantly exert their influence to provide a very mixed result. None of the human instruments is entirely pure either as to a specific quality or as to its power of expression or action.ARTArticleThe Need for Constant, Steady and Flexible Progress on the Yogic PathAt certain stages along the way, a particular technique or method of standpoint may be helpful to the growth of the spiritual consciousness or the implementation of that consciousness in the outer being and life. These same methods, however, can lead to stagnation if practiced without heed to changing needs or circumstances. Each individual needs to start from where they are and then systematically, step by step, address the issues, limitations and obstacles placed before him.ARTArticleThe Need for Persistent Energy and Focus to Live the Spiritual LifeSpiritual progress is an ongoing process that requires patience, persistence, endurance and strength of purpose, along with the focus of energy needed to achieve any substantial realisations. Some people believe that spirituality is something weak and ineffective, that leads people to abandon the life of the world, in many cases out of fear or exhaustion, or lack of will. But in reality, spirituality requires more energy, not less, to be gathered and focused as it involves overcoming the inertia of the habitual patterns of life.ARTArticleThe Need for Silence of the Thinking Mind for the Spiritual TransformationFor most people, the mind is always active with an internal commentary or dialogue running as people react to situations or try to solve various issues. As the mind is trained to undertake intellectual processes, it follows a process of logic and organisation that is used to understand and act upon things in the world. The process we call “thinking” is a step-by-step and detailed internal system that tries to work its way through what many call a “decision tree”.ARTArticleThe Need for the Descent of Peace Into the BeingWe see in tales of various spiritual paths of the past, and present, that even a slight opening to the divine Power, Knowledge or Ananda can lead to severe disruptions in the individual being. There are stories of people dancing with ecstasy when they cannot hold the force coming down, as well as those who receive a little knowledge and believe they have been chosen to lead the world; or those who gain some amount of Power and use it to control and lord over others.ARTArticleThe Need for the Guidance of the GuruThe snares of the desire-soul of the vital nature are often subtle and can easily overpower the mind. Thus, motivations that represent the gratification of the ego are frequently justified by the mental processes and thus, can continue even when the seeker believes that he is carrying out the Divine Will and Action. The history of close-minded bigotry, and the wars that have been fought, and the tortures that have been undertaken in the name of God provide vivid examples of the ways that the vital desire-soul gains support and justification in the mind.ARTArticleThe Need for Time to Assimilate the Descent of the Divine ForceThe vital nature craves excitement and signs of progress. It feels like time spent reflecting, relaxing, or contemplating may be ‘wasted time’. This is similar to the mindset that sees a vacant piece of land, with just plants, flowers and trees on it as ‘wasted’ as it has not been ‘developed’. Sri Aurobindo places some perspective on this viewpoint, as he recognises the importance and value of having the time and space for assimilation and integration of the new insights and energies.ARTArticleThe Need for Transformation of the Vital in the Practice of the Integral YogaCan human nature be changed? We are exhorted to be kinder, more compassionate, less egoistic, more rational in our relationships with others and our actions in the world. When we try to actually carry out these things, we find that, for the most part, our vital instincts and drives still control our actions, and our mind tends to find excuses for, and support, the fulfillment of these drives. The vital is a powerful part of human nature and does not easily give up its habitual satisfactions.