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At the Feet of The Mother

Action of Purusha and Prakriti


What do you mean by the individuality of the Prakriti? Prakriti means nature — each person individualises his own nature in the sense that he centres it round his ego and also in the sense that he makes or there happens for him a selection and combination of the qualities and movements of Nature which he calls his nature and character. But this is not usually called the individuality of the Prakriti.

People with strong egos would find the process of surrender difficult and painful if there was no separation of the inner Purusha.

Yes — it is hardly possible except by separation of the inner Purusha or the pressure of the psychic.

In the absence of the working of the Force, my condition is uncertain. The mental control is completely withdrawn and there is no other control to replace it. So anything is able to take hold of my mind and use it as if it came from the truth!

A control is necessary — if nothing higher, there ought at least to be the will of the mental Purusha (that is different from the control by the reason).

What is this will and from what centre does it act?

It is the will of the Purusha that can act directly or from anywhere. For the will of the Purusha there is no fixed centre.

The different Purushas are only representatives of the one Purusha. Each naturally acts from his own centre if there is to be his separate action. But the Purusha-will as a general power is not confined to any one centre.

What is this one Purusha? Is it the psychic being?

The one Purusha is the individual Being of which the psychic and all others are representatives.

Then is this one Purusha the Jivatman, the Self above?

The Self above may be the Atman one in all. When the Atman is individualised — i.e. supporting from above the play of individual being, it is called the Purusha or sometimes the Jivatman. It is the central being. Usually however it is the mental Purusha one first becomes aware of and through that the nature is led. To become aware of the psychic being or the central Purusha is more difficult.

Even during action, when I am vigilant, I can remain above as a separate and observing Purusha. But I always fail to change the nature of the actions. Could you kindly give me some instructions so that the actions might be changed into at least psychic actions if not divine for the present?

For the actions to be psychic the psychic must be in front. The observing Purusha can separate himself, but cannot change the Prakriti. But to be the observing Purusha is a first step. Afterwards there must be the action of the Purusha-Will as an instrument of the Mother’s force. This Will must be founded on a right consciousness which sees what is wrong, ignorant, selfish, egoistic, moved by desire in the nature and puts it right.

What a great will the Purusha has that you write it with a capital W!

You might just as well ask what a great man is Nagin that his name has to be written with a capital.

If the Purusha has a will, why does it not exert it on the nature and keep it under its control? I see it remaining simply detached, doing nothing!

That is its first condition when it manifests in the lower nature. It is then called the witness Purusha. If you want the rest to develop, you have to train your mind to be its instrument.

The working consciousness is still so restless during work. The Purusha is separate but unable to control the force of inertia.

It is because you have not developed the will for these purposes.

For the last few days, there is something like a tangible experience and vision that I am the lord of my mind, vital and physical. I see myself seated above them, as the Mother’s child, full of power and energy — enough to make the revolting parts obey me by a mere look.

I suppose it is a vision and experience of what should be or is to be or of what the Purusha is in the Force consciousness. The Purusha is really the master of the nature — it is only in the play of the ignorance that he behaves as if its slave.

The will of the Purusha is emerging with a force and effectiveness which cannot be neglected so easily by the inertia and the vital demand.

That is good.

Today, during the work I found that the separation from and control over the Prakriti would not come by fighting with the thoughts. The mechanical and the subconscient minds have great power. The Purusha tried to detach itself and bring the Prakriti too to the detachment by a quiet separation from the thoughts. So far as it went, it promised to bring about a complete aloofness. What then happens is that I begin to feel myself, even in the midst of activity, more and more above, one with the Mother and her Force, carrying out the actions as if I was a second person!

That is quite as it should be.

Regarding the mental work, at least I feel the study is being done in the silent consciousness. Is that true?

Yes, if you feel so.

During the physical work the Purusha is often separate. But the Prakriti, though it wants to separate itself from the action, finds it rather difficult to follow the Purusha. What comes in the way?

It is more difficult for the Prakriti as its ordinary play is that of the surface being. It has to divide itself into two to separate from that. The Purusha on the contrary is in its nature silent and separate — so it has only to go back to its original nature.

How does the Prakriti divide itself into two for the necessary separation?

It divides itself into an inner Force that is free in its action (free from rajas, tamas, etc.) and the outer Prakriti which it is using and changing.

Does Prakriti’s division mean separating one part of itself from the gunas and becoming the inner being?

It becomes an inner Force, not the inner being.

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It is not the personality, the character that is of the first importance in rebirth — it is the psychic being who stands behind the evolution of the nature and evolves with it.