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The External Personality and the Psychic Being · Sri Aurobindo Studies

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  for most people, the external personality and being the body
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  and its needs, and habits the life force and it's desires, and
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  the mind, and its particular predilections represent, who
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  they are, rarely an individual reflects deeply on the question
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  of, who am I And begins to understand that there is a
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  deeper significance and reality to our lives than can be
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  contained. Within this external being when
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  we die the life force, departs from the body and the body,
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  disintegrates back into its constituent elements.
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  If the body is the measure of our existence, then we are
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  bounded within the period of birth and death and there is no
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  further. Either significance.
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  If we identify with the life force, we may conclude that it
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  continues to exist. After the death of the body and
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  simply takes another body, like changing a suit of clothes.
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  When the time for one body is finished, if that were the case,
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  however, we would be able to identify a continuity of Life
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  Force along some specific, chosen path or Focus.
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  Yet, we find that there does not seem to be a Parent organized,
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  sustained being consisting of that life force.
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  But rather that the life force, even if it holds together for
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  some time after death, eventually also dissolves into
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  the constituent elements of the Life Energy.
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  We tend to identify most closely with the mind.
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  I think. Therefore, I am the famous
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  dictum of Descartes, expresses this idea.
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  At the time of death, what happens to the Mind?
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  Do we still identify with? And think with the mind when the
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  life force departs from the external being and the body
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  dissolves. Does the mind, reconstitute a
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  new body and life force and continue.
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  Along its chosen developmental path.
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  We have no evidence that a Shakespeare or an Einstein or a
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  shankaracharya consciously continue along their specific
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  path of mental focus and development in a new body.
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  It appears from what we can tell that the mental formation that
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  constituted a specific being in life, also dissolves into its
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  own constituent elements. Or into the collective
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  unconscious as viewed by Young even if it survives the
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  dissolution of the Body for some period of time.
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  This is not a new line of inquiry.
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  The Tibetan Book of the Dead sets forth, a detailed review of
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  the stages of dissolution, successively of the body, the
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  Life Energy, and the mind of an individual who dies.
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  What is left, is the essence of the being, which eventually
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  after shedding the body life and mind of one being or external
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  personality takes a new birth. And a new life without carrying
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  forward, the specific personality that existed in the
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  prior lifetime, the ancient Greeks held that Souls that took
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  birth had to pass through the waters of lengthy and thus not
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  bring with them into a new life, the memories and details of the
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  past life. The tight area would punish odd
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  explores this question and eventually recognizes that the
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  body, the Life Energy and the mind are not our true selves.
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  There is a causal being and a being of bliss that are more
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  Central to the truth of our existence that by which we are
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  born that, by which we exist, and that, by which we survive
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  death. This is the true inner being
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  that utilizes the body life and mine for its manifestation
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  growth and development. The bhagwad Gita describes this
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  deeper true being, which uses the Mind life and body as its
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  Machinery, but which is not either Bound by them or defined
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  by them. This bifurcation between the
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  external being and the true inner spark, which is termed,
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  the optimum the psychic being or the soul and the need to shift
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  the identification from the external personality to the true
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  inner being and the consequent disruptions this can create for
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  an individual based primarily in the external being initially are
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  the underlying issues that caused the alternations of
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  consciousness. As we become aware of and shift,
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  our standpoint to the true being and away from the external being
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  SRI aurobindo notes, quote, the real reason of the difficulty
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  and the constant alternation is the struggle between the veiled
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  true being within and the outer nature, especially the lower
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  vital full of desires and the physical mindful of obscurity
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  and ignorance. The struggle is a Inevitable in
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  human nature and no Sadiq escapes.
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  It everyone has to deal with that obscurity and resistance
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  and its obstinacy and it's constant recurrence.
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  For the lower nature is not only persistent in its repetitions
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  and returns, but even when it is on the point of changing, the
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  general powers of that plane and Universal nature, try to keep up
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  the resistance by bringing back the old movements at each step,
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  in order to prevent the progress from being confirmed for good
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  and made final. It is true.
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  Therefore that a constant, sadhna persistent, and unceasing
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  is necessary. If one wants to go quickly
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  though, even otherwise one will arrive at if the soul within has
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  to call for the soul will persist.
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  And after each obscurity ation, or stumble will bring back the
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  light and drive one on the path, till it feels that it is at
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  least At Last secure. Of a smooth and easy March to
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  the goal and quote reference SRI aurobindo and the mother growing
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  within the psychology of inner development.
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  Chapter 6 growth of Consciousness difficulties and
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  pitfalls Pages 121 21. 22