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The True Vital

The True Vital refers to the Vital Purusha, the Purusha or True Being that supports the individual vital Movement.

Sri Aurobindo makes occaisonal references to this bery important aspect of our nature, as it is an important aspect of the Integral Yoga. The following entries are from some of his letters answering questions from disciples The following material appears in Letters on Yoga vol. I pp.309-310 ). page numbers [thus]

[p.309] There is behind all the vital nature in man his true vital being con cealed and immobile which is quite different from the surface vital nature. The surface vital is narrow, ignorant, limited, full of obscure desi res, passions, cravings, revolts, pleasures and pains, transient joys and griefs, exultations and depressions. The true vital being, on the contrary, is wide, vast, calm, strong, without limitations, firm and immovable, capable of all power, all knowledge, all Ananda. It is moreover without ego, for it knows itself to be a projection and instrument of the Divine: it is the divine Warrior, pure and perfect; in it is an instrumental Force for all divine realisations. It is the true vital being that has become awake and come in front within you. In the same way there is too a true mental being, a true physical being. When these are manifest, then you are aware of a double existence in you: that behind is always calm and strong, that on the surface alone is troubled and obscure. But if the true being behind remains stable and you live in it, then the trouble and obscurity remain only on the surface; in this conditi on the exterior parts can be dealt with more potently and they also made free and perfect.

It [the true vital] is capable of receiving [p.310] the movements of the hig her consciousness, and afterwards it can be capable of rereiving the still greater supramental power and Ananda. If it is not, then the descent of the higher consciousness would be impossible and supramentalisation would be impossible. It is not meant that it possesses these things itself in its own right and that as soon as one is aware of the true vital, one gets all these things as inherent in the true vital.

The true vital is in the inner consciousness, the external is that which is instrumental for the present play of Prakriti in the surface personality. When the change comes, the true vital rejects what is out of tune with its own truth from the external and makes it a true instrument for its expression, a means of expression of its inner will, not a thing of responses to the suggestions of the lower Nature. The strong distinction between the two practically disappears.

The true vital consciousness is one in which the vital makes full surrender, converts itself into an instrument of the Divine, making no demand, insisting on no desire, answering to the Mother's force and to no other, calm, unegoistic, giving an absolute loyalty and obedience, with no personal vanity or ambition, only asking to be a pure and per fect instrument, desiring nothing for itself but that the Truth may prevail within itself and everywhere and the Divine Victory take place and the Divine Work be done.

It (the illumined vital) is in contact with the Divine Power or the higher Truth and seeks to transform itself and become a true instrument - it rejects the ordinary vital movements.

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page by M.Alan Kazlev
Text by Sri Aurobindo © Sri Aurobindo Ashram Trust 1971
page uploaded 7 July 2004