The Search for Perfection
Part 2
There is another concept, indeed, a crucial metaphysical truth that is imperative to know. Contrary to the Western idea, our being is a complex amalgam of many different elements, not only of body and mind, as is generally believed. In our surface consciousness, we are vaguely aware of only the more superficial ones, but there are other deeper psychological elements of which we are almost totally unaware, or at best aware only of “some confused pell-mell results”, Apart from the body and its sensations, we are to some extent conscious of our thoughts, feelings, desires, impulses, etc. all of which we consider as the function of our Mind. It is a great error.
The function of our mind is to think, reason, analyze, and carry out all truly mental activities. The mind is not concerned with other psychological movements such as anger, fear, greed, lust, etc., all of which we mistake as the action of our mind. When we get angry, it is not our mind that becomes angry. Our mind is quite wise and mostly remains calm when we become angry. In fact, our mind usually acts as a witness and often tries to reason with us not to get angry. So, if it is not our mind what is this part of us that becomes angry?
If we observe carefully, we can perceive that there is another part within us that overrides the mind’s reasoning and pleading and makes us angry. This part of our being perhaps appears to us as most dynamic and energetic but it acts habitually on impulses, showing little respect to the reasons which often tries in vain to explain things from a different perspective. This part of our being is known as “Vital” or the life energy, the prana mentioned in the Vedas. Our entire being is made of four principal parts, each part having its distinct nature and characteristics, each representing a different level of consciousness. These parts are: Physical, Vital, Mental, and Psychic.
Although a part of ancient Indian wisdom, the full import and significance of these terms have been introduced and explicitly explained by Sri Aurobindo, the modern Indian yogi of India, in his writings.
Although a part of ancient Indian wisdom, the full import and significance of these terms have been introduced and explicitly explained by Sri Aurobindo, the modern Indian yogi of India, in his writings.
It is obvious that one must have reasonable knowledge about such deeper psychological elements of one’s nature if one hopes to gain some control over their movements. And although Indian spirituality is a treasure house of such knowledge, such topics have almost entirely remained overlooked and neglected. Such concepts are rarely discussed; never taught to anyone, not even during a lifetime.
Consequently, it is not surprising that an otherwise accomplished, competent, educated, and decent person succumbs to the temptations posed by the various forces of Nature as he has remained totally ignorant about their existence or movements and has no clue how to fight them. With the right knowledge, he could have brought these forces under his control instead of being possessed and controlled by them and moved by their actions.
Such knowledge of self-perfection can perhaps be most helpful to the children. As is evident, such matters are never explained, never taught because the parents cannot teach their children what they themselves do not know. The parents tell their children to concentrate on their studies without giving them any clue as to how exactly one can concentrate. Children are never told so many whys and hows of things: why they become ill, get angry, and feel afraid; the reasons for their anxiety, boredom, depression, and frustration, and how to overcome all these. In many cases they even do not know some very elementary things such as how to eat and sleep well, keep the body fit, and maintain goodwill in the heart so that they may grow up decently without being vulnerable to various forces which make them drift aimlessly in life and make them indulge in all kind of stupidities, vulgarities, and perversions.
Such knowledge of self-perfection can perhaps be most helpful to the children. As is evident, such matters are never explained, never taught because the parents cannot teach their children what they themselves do not know. The parents tell their children to concentrate on their studies without giving them any clue as to how exactly one can concentrate. Children are never told so many whys and hows of things: why they become ill, get angry, and feel afraid; the reasons for their anxiety, boredom, depression, and frustration, and how to overcome all these. In many cases they even do not know some very elementary things such as how to eat and sleep well, keep the body fit, and maintain goodwill in the heart so that they may grow up decently without being vulnerable to various forces which make them drift aimlessly in life and make them indulge in all kind of stupidities, vulgarities, and perversions.
End of Part 2 (To be continued)
There is another concept, indeed, a crucial metaphysical truth that is imperative to know. Contrary to the Western idea, our being is a complex amalgam of many different elements, not only of body and mind, as is generally believed. In our surface consciousness, we are vaguely aware of only the more superficial ones, but there are other deeper psychological elements of which we are almost totally unaware, or at best aware only of “some confused pell-mell results”, Apart from the body and its sensations, we are to some extent conscious of our thoughts, feelings, desires, impulses, etc. all of which we consider as the function of our Mind. It is a great error.
The function of our mind is to think, reason, analyze, and carry out all truly mental activities. The mind is not concerned with other psychological movements such as anger, fear, greed, lust, etc., all of which we mistake as the action of our mind. When we get angry, it is not our mind that becomes angry. Our mind is quite wise and mostly remains calm when we become angry. In fact, our mind usually acts as a witness and often tries to reason with us not to get angry. So, if it is not our mind what is this part of us that becomes angry?
If we observe carefully, we can perceive that there is another part within us that overrides the mind’s reasoning and pleading and makes us angry. This part of our being perhaps appears to us as most dynamic and energetic but it acts habitually on impulses, showing little respect to the reasons which often tries in vain to explain things from a different perspective. This part of our being is known as “Vital” or the life energy, the prana mentioned in the Vedas. Our entire being is made of four principal parts, each part having its distinct nature and characteristics, each representing a different level of consciousness. These parts are: Physical, Vital, Mental, and Psychic.
Although a part of ancient Indian wisdom, the full import and significance of these terms have been introduced and explicitly explained by Sri Aurobindo, the modern Indian yogi of India, in his writings.
Although a part of ancient Indian wisdom, the full import and significance of these terms have been introduced and explicitly explained by Sri Aurobindo, the modern Indian yogi of India, in his writings.
It is obvious that one must have reasonable knowledge about such deeper psychological elements of one’s nature if one hopes to gain some control over their movements. And although Indian spirituality is a treasure house of such knowledge, such topics have almost entirely remained overlooked and neglected. Such concepts are rarely discussed; never taught to anyone, not even during a lifetime.
Consequently, it is not surprising that an otherwise accomplished, competent, educated, and decent person succumbs to the temptations posed by the various forces of Nature as he has remained totally ignorant about their existence or movements and has no clue how to fight them. With the right knowledge, he could have brought these forces under his control instead of being possessed and controlled by them and moved by their actions.
Such knowledge of self-perfection can perhaps be most helpful to the children. As is evident, such matters are never explained, never taught because the parents cannot teach their children what they themselves do not know. The parents tell their children to concentrate on their studies without giving them any clue as to how exactly one can concentrate. Children are never told so many whys and hows of things: why they become ill, get angry, and feel afraid; the reasons for their anxiety, boredom, depression, and frustration, and how to overcome all these. In many cases they even do not know some very elementary things such as how to eat and sleep well, keep the body fit, and maintain goodwill in the heart so that they may grow up decently without being vulnerable to various forces which make them drift aimlessly in life and make them indulge in all kind of stupidities, vulgarities, and perversions.
Such knowledge of self-perfection can perhaps be most helpful to the children. As is evident, such matters are never explained, never taught because the parents cannot teach their children what they themselves do not know. The parents tell their children to concentrate on their studies without giving them any clue as to how exactly one can concentrate. Children are never told so many whys and hows of things: why they become ill, get angry, and feel afraid; the reasons for their anxiety, boredom, depression, and frustration, and how to overcome all these. In many cases they even do not know some very elementary things such as how to eat and sleep well, keep the body fit, and maintain goodwill in the heart so that they may grow up decently without being vulnerable to various forces which make them drift aimlessly in life and make them indulge in all kind of stupidities, vulgarities, and perversions.
End of Part 2 (To be continued)