Psychic Transformation – III
“For as Being is one yet multiple, so also the same law prevails in ourselves and our members; the Spirit, the purusha is one but it adapts itself to the formations of Nature. Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind–self, a life–self, a physical self; there is a being of mind, a mental purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind–nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life–activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul–personality grows and develops within us. Each has its own distinct nature, its influence, its action on the whole of us; but on our surface all these influences and all this action, as they come up, mingle and create an aggregate surface being which is a composite, an amalgam of them all, an outer persistent and yet shifting and mobile formation for the purposes of this life and its limited experience.
But this aggregate is, because of its composition, a heterogeneous compound, not a single harmonious and homogeneous whole. This is the reason why there is a constant confusion and even a conflict in our members which our mental reason and will are moved to control and harmonise and have often much difficulty in creating out of their confusion or conflict some kind of order and guidance; even so, ordinarily, we drift too much or are driven by the stream of our nature and act from whatever in it comes uppermost at the time and seizes the instruments of thought and action, â”€ even our seemingly deliberate choice is more of an automatism than we imagine; our co–ordination of our multifarious elements and of our consequent thoughts, feelings, impulses, actions by the reason and will is incomplete and a half–measure. In animal being Nature acts by her own mental and vital intuitions; she works out an order by the compulsion of habit and instinct which the animal implicitly obeys, so that the shifting of its consciousness do not matter. But man cannot altogether act in the same way without forfeiting his prerogative of manhood; he cannot leave his being to be a chaos of instincts and impulses regulated by the automatism of Nature: mind has become conscious in him and is therefore self–compelled to make some attempt, however elementary in many, to see and control and in the end more and more perfectly harmonise the manifold components, the different and conflicting tendencies that seem to make up his surface being. He does succeed in setting up a sort of regulated chaos or ordered confusion in him, or at least succeeds in thinking that he is directing himself by his mind and will, even though in fact that direction is only partial; for not only a disparate consortium of habitual motive–forces but also newly emergent vital and physical tendencies and impulses, not always calculable or controllable, and many incoherent and inharmonious mental elements use his reason and will, enter into and determine his self–building, his nature–development, his life action. Man is in his self a unique Person, but he is also in his manifestation of self a multiperson; he will never succeed in being master of himself until the Person imposes itself on his multipersonality and governs it: but this can only be imperfectly done by the surface mental will and reason; it can be perfectly done only if he goes within and finds whatever central being is by its predominant influence at the head of all his expression and action. In inmost truth it is his soul that is this central being, but in outer fact it is often one or other of the part beings in him that rules, and this representative of the soul, this deputy self he can mistake for the inmost soul–principle."