Sri Aurobindo

Letters of Sri Aurobindo

Volume I - Part 2

Fragment ID: 9916

The psychic is not, by definition¹, that part [of the being] which is in direct touch with the supramental plane,– although, once the connection with the supramental is made, it gives to it the readiest response. The psychic part of us is something that comes direct from the Divine and is in touch with the Divine. In its origin it is the nucleus pregnant with divine possibilities that supports this lower triple manifestation of mind, life and body. There is this divine element in all living beings, but it stands hidden behind the ordinary consciousness, is not at first developed and, even when developed, is not always or often in the front; it expresses itself, so far as the imperfection of the instruments allows, by their means and under their limitations. It grows in the consciousness by Godward experience, gaining strength every time there is a higher movement in us, and, finally, by the accumulation of these deeper and higher movements there is developed a psychic individuality,– that which we call usually the psychic being. It is always this psychic being that is the real, though often the secret cause of man’s turning to the spiritual life and his greatest help in it. It is therefore that which we have to bring from behind to the front in the Yoga.

The word “soul”, as also the word “psychic”, is used very vaguely and in many different senses in the English language. More often than not in ordinary parlance no clear distinction is made between mind and soul and often there is an even more serious confusion, for the vital being of desire – the false soul or desire-soul – is intended by the words “soul” and “psychic” and not the true soul, the psychic being. The psychic being is quite different from the mind or vital; it stands behind them where they meet in the heart. Its central place is there, but behind the heart rather than in the heart; for what men call usually the heart is the seat of emotion, and human emotions are mental-vital impulses, not ordinarily psychic in their nature. This mostly secret power behind, other than the mind and the life-force, is the true soul, the psychic being in us. The power of the psychic, however, can act upon the mind and vital and body, purifying thought and perception and emotion (which then becomes psychic feeling) and sensation and action and everything else in us and preparing them to be divine movements.

The psychic being may be described in Indian language as the Purusha in the heart or the caitya puruṣa;² but the inner or secret heart must be understood, hṛdaye guhāyām, not the outer vital-emotional centre. It is the true psychic entity (distinguished from the vital desire-mind) – the psyche – spoken of on the page of the Arya to which you make reference.

¹ Someone had asked what the psychic being was, whether it could be defined as that part of the being which is always in direct touch with the supramental. I replied that it could not be so defined. For the psychic being in animals or in most human beings is not in direct touch with the supramental – therefore it cannot be so described, by definition.

But once the connection between the supramental and the human consciousness is made, it is the psychic being that gives the readiest response – more ready than the mind, the vital or the physical. It may be added that it is also a purer response; the mind, vital and physical can allow other things to mix with their reception of the supramental influence and spoil its truth. The psychic is pure in its response and allows no such mixture.

The supramental change can take place only if the psychic is awake and is made the chief support of the descending supramental power.

Back

² The chitta and the psychic part are not in the least the same. Chitta is a term in a quite different category, something from which are thrown up to be combined and set in action the main movements of our external consciousness, and to know it we need not go deep behind our surface or external nature. Category means here another class of psychological factors, tattva-vibhāga. The psychic belongs to one class or category – supermind, mind, life, psychic, physical – which covers both the inner and the outer nature. Chitta belongs to quite another class or category – buddhi, manas, chitta, prana etc. – which is the classification made by ordinary Indian psychology; it covers only the psychology of the external being. In this category it is the main functions of our external consciousness only that are coordinated and put in their place by the Indian thinkers; chitta is one of these main functions of the external consciousness and, therefore, to know it we need not go behind the external nature.

Back