Transformation of the Vital Nature of Man: Background and Introduction

A primary characteristic of human life on earth at this time is the power of the vital force in shaping not just our day-to-day responses to life situations, but to also impact our mental processes, such that for most people, the mind is under the control of the vital and its desires and egoistic motivations. Those who take up the challenge of the integral yoga begin to understand the subtle (and not so subtle) influence and control exerted by the vital and the way it bends the mind and will towards fulfillment of its wishes. A way must be found to see, understand and change this dynamic, if any true change is to come about. Changing the vital nature, however, does not occur without there being first a preparation in the mind that brings the needed clarity and independence of the mental power from the vital pressure.

Sri Aurobindo observes: “Our evolution has brought the being up out of inconscient Matter into the Ignorance of mind, life and body tempered by an imperfect knowledge and is trying to lead us into the light of the Spirit, to lift us into that light and to bring the light down into us, into body and life as well as mind and heart and to fill with it all that we are. This and its consequences, of which the greatest is the union with the Divine and life in the divine consciousness, is the meaning of the integral transformation. Mind is our present topmost faculty; it is through the thinking mind and the heart with the soul, the psychic being behind them that we have to grow into the Spirit, for what the Force first tries to bring about is to fix the mind in the right central idea, faith or mental attitude and the right aspiration and poise of the heart and to make these sufficiently strong and firm to last in spite of other things in the mind and heart which are other than or in conflict with them. Along with this it brings whatever experiences, realisations or descent or growth of knowledge the mind of the individual is ready for at the time or as much of it, however small, as is necessary for its further progress: sometimes these realisations and experiences are very great and abundant, sometimes few and small or negligible; in some there seems to be in this first stage nothing much of these things or nothing decisive — the Force seems to concentrate on a preparation of the mind only. In many cases the sadhana seems to begin and proceed with experiences in the vital; but in reality this can hardly take place without some mental preparation, even if it is nothing more than a turning of the mind or some kind of opening which makes the vital experiences possible. In any case, to begin with the vital is a hazardous affair; the difficulties there are more numerous and more violent than on the mental plane and the pitfalls are innumerable. The access to the soul, the psychic being is less easy because it is covered up with a thick veil of ego, passion and desire. One is apt to be swallowed up in a maze of vital experiences, not always reliable, the temptation of small siddhis, the appeal of the powers of darkness to the ego. One has to struggle through these densities to the psychic being behind and bring it forward; then only can the sadhana on the vital plane be safe.”

Sri Aurobindo, Integral Yoga: Sri Aurobindo’s Teaching and Method of Practice, Chapter 9, Transformation of the Nature, Transformation of the Vital, pp. 246-259


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