the Hindu tradition, the [human] structure is described in terms
of sheaths, the more outer being the physical, then the dimensions
of natural energy and the emotional aspects of the person, then
mind-forms and the psychic life, then this intelligence that
observes it and that should be the controller of it, and, deeper
than that, the awareness itself. The body-mind is described
from the periphery to the center as a collection of sheaths,
with awareness at the center and body and its field of activities
at the periphery. This is simply an educational model to help
people understand just how they are functioning in ordinary
terms. Understanding the principle, you must oblige yourself
to function on its basis. The intelligent awareness must also
be informed by Revelation.
faculties cannot surrender themselves. Activation of the higher
faculties — awareness,
intelligence, and will
— is essential. The right Spiritual functioning of the human
being in relation to God only comes about when all the faculties
are submitted according to a given, natural hierarchy.
higher faculties are first submitted to the Divine. Awareness
and heart-response allow
us to come into contact with God and Reality altogether, through
the relationship with the Spiritual Master.
then forms conclusions about how to re-organize one’s life
based on this greater feeling-awareness.
conclusions would remain mere “good-heartedness” if not for
the accompanying presence of a strong will,
which connects the higher and the lower faculties. It is by
virtue of a developed will that discriminative intelligence
submits the lower faculties to God.
higher faculties are unconscious and unactivated, there is no
regulation of lower faculties by higher faculties. The lower
faculties simply indulge themselves and war with each other.
The mind says, "I should
diet!". The body says, "I just have
to eat!" — that sort of endless conflict. This is quite
close to models of human structure such as Freud's, which included
no higher faculties because the people he was observing and
drawing his generalizations from were not the rare, exemplary
"saints" in whom the higher faculties were activated,
but, rather, ordinary, neurotic (and even psychotic or abnormally
neurotic) human beings. What
Freud witnessed was an unruly collection of psychic patterns,
each with its own fiefdom, duking it out with each other, and
no king, no higher ruler. No wonder Freud was rather pessimistic
about human potential, with such an anarchic form of self-government!
His greatest hope was that his patients could be transformed
from abnormally neurotic human beings into normally neurotic
human beings, with the assistance of some rudimentary understanding
of motives, and some rudimentary development of the will (based
on intelligence accepting a "reality principle" that
went beyond mere self-indulgence of one's impulses in every
are used to identifying with (pretty much exclusively) are the
“lower faculties”: mind, emotion, body, and breath. Consider
that for a moment. What is “you”? From the standpoint of what
you are sensing to be “you” right now (in contrast with what
you feel to be “other”), there are thoughts (associated with
the mind); emotions; bodily sensations; and breathing (which
is related to, and links, the other three down the line of the
body, when fully and rightly engaged).
I say “we
are used to identifying with” these faculties because generally
we don't have any space on these: they are my
thoughts; my emotions; my
physical pleasures and pains; my
breathing; and these sensations both define me and motivate
my life. “I’m pissed off at my boss. . .” “My back hurts all
the time. . .” “I’m hungry. . .” “I just can’t stop thinking.
. .” That stream of sensations from the four lower faculties,
and our patterned reaction to them is the substance of and motivation
behind conventional life.
you refer to “yourself”, what “you” are you talking about? The
intelligent persona? Or just the bucket, the flesh-body, in
its wandering thoughts and emotional changes, occurring in conditional
Nature? What “you” are you referring to? What is your point
of view? . . .
cannot relinquish the sheath of intelligence and do anything
but suffer and be egoically “self-possessed”. When everything
is there but the greater sheath and there is no real exercise
of intelligence or anything deeper than that, you present yourself
as this troubled body-mind — meaning the lower, natural, functional
aspects of your appearance — which is constantly changing and
suffering, reacting, desiring, seeking. There are all kinds
of habit-patterns, conditioning, wants, inclinations, and tendencies,
and you talk about all these, but not intelligently, not to
the point of coming to firm conclusions and allowing yourself
to be governed intelligently. I am always Calling you to do
so, but you do not necessarily activate yourself in that manner.
You are habituated to exercising yourself and being conditioned
and identified with conditioning in the lower aspects of your
appearance here. When Called to exercise yourself intelligently
relative to your conditioning and to “consider” it, you tend
to become rather silent, or you start babbling and rehearsing
your insides, resorting to your conditioned subjectivity, as
if that is all there is, as if intelligence has no functional
capability, as if you have no greater experience, no greater
disposition, no Revelation. . . .
you are exercising this capability, then, through “consideration”,
you come to conclusions, and the conclusions you come to govern
your life. Rather than your being governed by the lower functional
manifestation with which you tend to identify, which is just
conditioning and suffering, you are governed by this intelligence,
this responsive intelligence, this heart-based intelligence.
seem to think it is sufficient — and even necessary — to identify
with the most rudimentary faculties: physical awareness, general
energy in the body, the wanderings of emotion, mind-forms, the
wanderings of attention, the movements of desire and breath.
You consult these all the time, identify with them, and allow
yourself to be governed by them. Your conclusion about Reality
is based on yourpassive identification with these
identification with and activation of the higher faculties (while
not dissociating from the lower faculties) gives us the necessary
“space” from the sensations which we would otherwise call “me”,
but which, from the position of intelligent awareness, is seen
to be just “stuff”, and need not rule us:
only do you identify with it [the sensations associated with
the lower faculties], but you also give it a name. You call
it “me” or “I”. Intelligence does not do this. Intelligence
refers to itself as “I”, but it does not refer to phenomena
as “I”. The faculty of intelligence is in the position of observing
the phenomena of the body-mind and its relations. The unintelligent
persona calls ordinary mind, emotion, and body “I”. It is not
in a position to observe the body-mind and be responsible for
it. It is in the position of being identified with the body-mind,
and, therefore, it is unintelligent.
is the capability that links the higher and lower faculties, and
brings the two into resonance. It is quite possible to have developed
one’s discriminative intelligence to some degree, and yet still
be “weak-willed”, i.e., to not require the lower faculties to
conform to the conclusions made by discriminative intelligence.
This is to be merely "in one's head". So the development
of the will is equally important for transformation:
your intelligence and your active persona are not integrated,
the active persona is just a vague teenager. If the will does
not connect the intelligence to the life, then, even though
the intelligence exists, it is in some sense suppressed by not
being brought into life. Then the life is not based on great
talked to some of you about the will last evening. Well, yes,
it’s the will, but it’s not this bearing down thing merely.
It’s more like the body-mind responds to your intelligent disposition,
which is the core of the whole body-mind anyway. It just sort
of falls in line with you very sympathetically — you see? It’s
that kind of will where all you do is find when the pattern
is right, and then that’s it. You resonate with it. You make
changes readily from the core position, the interior of the
pattern. Therefore from the inside out you manifest a change
in your structuring that corresponds to your heart and mind
integrity and significant depth.
functioning of the human being — and the full potential for
human transformation — only comes about when, not only all the
higher faculties are active and fully developed, but they are
submitted according to a given, natural hierarchy. The lower
faculties must be submitted to the higher faculties, and the
higher faculties must be submitted to the Divine, to Which we
are connected via awareness and heart-response:
entire lower body-mind is to be surrendered and conformed to
intelligence and heart, and directed by them to the Divine Condition,
to That Which is the very Source of intelligent awareness, Which
is also like intelligent awareness but Which is Absolute, the
Very Self, the Divine Self. On the basis of this heart-response
made intelligent, you control the body-mind, you submit the
lower body-mind — physical, emotional, mental — as the components
of the Yoga [the spiritual practice] that are to be controlled
by the intelligent heart.
It is creating
this human “vessel with structural integrity” — in which the
lower is submitted to the higher and the higher is submitted
to God — that distinguishes a process of self-transcendence
from one of self-improvement.
Self-improvement has nothing to answer to other than self, and
so tends to play out the impulses of one lower faculty over
and against the other. Self-transcendence involves the mastery
of the lower faculties by the higher faculties, and the mastery
of the higher faculties by the overwhelming Force and Being