A Note on The Yogic Psychology of Sri Aurobindo and the Mother
All methods of Yoga are special psychological processes founded on a fixed truth of Nature and developing out of normal functions, powers and results "which were always latent but which her ordinary movements do not easily or do not often manifest. Each specialised system of Yoga selects one or two or more faculties of human psychology and uses them as its instruments, develops them, purifies them and employs through them a certain special method of concentration on the object that is sought to be realised. In the Integral Yoga, all powers and faculties are combined, developed and purified, and there is a progressive integral concentration upon the object of integral perfection.
The first stage in the Integral Yoga is to put our whole conscious being into relation and contact with all that we consider to be true, good and beautiful, all that we consider to be perfect and divine. In the second stage, three is a wide, full and therefore laborious preparation of all that we are in our ordinary lower nature to receive and to become the higher nature. It is only in the third and the last stage, which can be wholly rapid and blissful, that there can come about the eventual transformation and perfection which is the object of the Integral Yoga.
The centre of our ordinary consciousness is the ego, which seems to be our basic entity but which, when analysed, turns out to be only a sense and a centre of a finite consciousness that considers it self erroneously to be self-existent. Of this ego we are conscious as the surface desire-soul which works in our vital cravings, our emotions, aesthetic faculty and mental seeking for power, knowledge and happiness. The egoistic ignorance in the mind of thoughts, in the heart of emotion and in the sense responds to the touch of things not by a courageous and whole-hearted embrace of the world, but by a flux of reachings and shrinkings, cautious approaches or eager rushes and sullen or discontented panic or anger according to whether the touch pleases or displeases, comforts or alarms, satisfies or dissatisfies. We identify ourselves mentally, vitally, physically with this superficial ego-consciousness which is our first insistent self-experience. ,