Psychicisation is an essential stage of integral yoga. Sri Aurobindo describes it in the Life Devine-Chapter 25 as a spiritual movement. The Synthesis of Yoga Part I ch II-III describes the spiritual methods in context of the 3 central components, which are consecration, moving to the depths and surrender. Offering life to the devine force allows a connection with the devine soul, allowing oneself to move away from ego, ignorance and finiteness. Sri Aurobindo states that psychicisation serves as a prequel to spiritulisation. Spiritualisation results from psychicisation and attracts light, peace and power and finally results in a change of the physical, mental and vital. It is this process that Sri Aurobindo recognizes as spiritual transformation.
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Triple transformation is another area of focus within Sri Aurobindo’s integral yoga. This occurs when reality is transformed into the devine. It involves a spiritual transformation. This spiritual transformation is a process by which the practicing individual (sadhak) gets in touch with the inner devine principle. Sri Aurobindo describes triple transformation as equally important as supramentalization….
”…One must first acquire an inner Yogic consciousness and replace by it our ordinary view of things, natural movements, motives of life; one must revolutionize the whole present build of our being. Next, we have to go still deeper, discover our veiled psychic entity and in its light and under its government psychicise our inner and outer parts, turn mind-nature, life-nature, body-nature and all our mental, vital, physical action and states and movements into a conscious instrumentation of the soul. After wards or concurrently we have to spiritualize the being in its entirety by a descent of a divine Light, Force, Purity, Knowledge, freedom and wideness. It is necessary to break down the limits of the personal mind, life and physicality, dissolve the ego, enter into the cosmic consciousness, realize the self, acquire a spiritualized and universalized mind and heart, life-force, physical consciousness. Then only the passage into the supramental consciousness begins to become possible, and even then there is a difficult ascent to make each stage of which is a separate arduous achievement.”
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Sri Aurobindo states “all yoga is a turning of the human mind and the human soul, not yet divine in realization, but feeling the divine impulse and attraction in it, towards that by which it finds its greater being” – Synthesis of Yoga Volume 21 Page -546 He describes the element of adoration as the majority of men experience in the physical mind, as there exists an inability for them to feel what they are experiencing unless it is physical in nature. He describes yoga as something beyond religion, a worship that focuses on predominant feelings within the mind. The focus is on a seeking of a Devine. He suggests that it is this focus that transitions an individual to a Yoga.
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The only way to carry out a physical transformation according to Sri Aurobindo, is through surrender and aspiration. Characteristics of a non transformed physical state is typified by an inability to move forward and forgetfulness in the spiritual sense and an absence of mental will. The way out of a failed physical transformation is not by placing blame for your circumstances but rather through surrender. A strong faith can achieve a physical transformation more easily. Sri Aurobindo describes the movement from the mental stage to the physical stage, when fully established can last for long periods of time.
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Transformation of the Body
Transformation of the body is described by Sri Aurobindo as one of the most difficult transformations to take place. The success of transformation is dependent on enough change taking place in the consciousness. As well, in order for the transformation of the body to take place the transformation of the psychic and spirit must occur first. Sri Aurobindo describes transformation of the body a impossibility prior to the transformation of the mind taking place. He explains transformation of the body can result in immortality and the yogi that can achieve this can live 200 or 300 years. He also describes that this type of transformation does not automatically result in immortality.
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Transformation of Nature
Sri Aurobindo describes that transformation of nature will not result by merely developing and experiencing a heightened level of consciousness . He describes four ways that nature can be transformed by” either the higher consciousness has to make a dynamic decent into the whole being and change it; or it must establish itself in the inner being down to the inner physical so that the inner physical so that the latter feels itself separate from the outer and is able to act freely upon it; or the psychic must come forward and change the nature; or the inner will must awake and force nature to change”- Sri Aurobindo-The Integral Yoga-Sri Aurobindo-Teaching and Method of Practise- pg 240.
As transformation relates to to experiences, Sri Aurobin indicates that it not the experiences or the realization of Truth that makes yoga challenging but the objectivising of Truth that makes it difficult.
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Transformation of the Mind
The vital mind is described as that portion of the mind where emotions, desires and passions are prevalent. Sri Aurobindo states that it can be controlled through discipline. He also describes that creation or strong actions are not possible without the vital mind. His belief is that changing the vital mind results in a release of the blind vital energy. Sri Aurobindo links success in life to the ability to control the vital mind. He describes that through the practice of yoga, the vital mind can be compelled to remain in control. If control is lost, it then controls you and it is the opinion of Sri Aurobindo that peace of mind and happiness is no longer possible.
Sri Aurobindo’s theory regarding the physical mind, is that it has a nature of focusing on habits, more immediate to stimuli such as pain and pleasure. Sri Aurobindo describes two ways to deal with this mind 1) “not so much to try to control, or fight with or suppress it as to stand back from it: one looks at it and sees what it is but refuses to follow its thoughts or run about among the objects it pursues… 2) to practice quietude and concentration in this separateness, until the habit of quiet takes hold of the physical mind and replaces the habit of these small activities.”-Sri Aurobindo-The Integral Yoga-Sri Aurobindo-Teaching and Method of Practice.
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Sri Aurobindo describes integral yoga, as a yoga that synthesizes Vedanta and Tantra. Vedanta is a word in the Hindu text describes those parts of the texts known as “Vedantra”. It is also believed to describe the purpose or goal of Vedas. Tantra means continuity and refers to a philosophy, where Sanskrit, which is equivalent to God in christianity is the primary deity worshiped. The emphasis or purpose of Integral Yoga involves the integral transformation of the whole being . Elements of an individual’s make up are understood to be physical, mental, vital, psychic and spiritual. “ The process…accepts…and compels all to undergo a divine change…In that, ever progressive experience, we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty were vile, is the imperfect figure of some element in the divine nature. “ –Sri Aurobindo, Synthesis of Yoga, pg. 47
Sri Aurobindo describes the principle of Integral Yoga as not a means to perfect human nature but rather a transformation of the psychic and spirit.
Integral Yoga as it Relates to Regular Life: Strive for the ability to shed ordinary motives.
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Sri Aurobindo is quoted describing Integral Yoga as “a way of complete God-realization, a complete Self-realization, a complete fulfillment of our being and consciousness, a complete transformation of our nature – and this implies a complete perfection of life here and not only a return to an eternal perfection elsewhere
– Sri Aurobindo Archives and Research, Dec 1982, p.197
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Integral Yoga is founded on the practices of Hinduism which is a predominant system of beliefs for populations inhabiting South Asia and it is the third largest religion globally. E Osborne, in his writing, Accessing RE Founders & Leaders, Buddism, Hinduism and Sikhism Teacher’s Book Mainstream, Folens Limited suggests Hinduism is not based on the beliefs of one individual, but rather results from varied traditions. It is believed that traditions practiced during the Vedic period form the roots of Hinduism practices and it is because of the link to the Vedic period in India, that Hinduism is often described as the oldest living religion. There are a number of themes that are prominent in Hinduism. They include Dharma which means righteous duty which is determined by age, class, occupation and gender. Also, Samsra, which refers to a continuous cycle of life, starting with birth and beginning again after a death with a rebirth. Another theme central to Hinduism is Karma, which refers to an action that is the cause of the cycle referred to as samsara. As well, there is Moksha, which refers to the relief from suffering caused by the repeated reincarnations. The final theme is Yogas which refers to physical and mental meditative practices.
Source: Wikipedia.org
In our next post I will define the emphases of Integral Yoga.
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