Aug. 30, 2025
The Separation of Purusha and Prakriti: The Soul and the External Being
reference: Sri Aurobindo and the Mother, Looking from Within, Chapter 5, Attitudes on the Path, pg. 161This episode is also available as a blog post at https://sriaurobindostudies.wordpress.com/2025/08/28/the-separation-of-purusha-and-prakriti-the-soul-and-the-external-being/
Video presentations, interviews and podcast episodes are allavailable on the YouTube Channel https://www.youtube.com/@santoshkrinsky871
More information about Sri Aurobindo can be found at www.aurobindo.net
The US editions and links to e-book editions of SriAurobindo’s writings can be found at Lotus Press www.lotuspress.com
1
00:00:00,600 --> 00:00:04,800
Most people identify themselves
with their external being, their
2
00:00:04,800 --> 00:00:09,760
body, life, mind, complex.
They assign a name to that being
3
00:00:10,000 --> 00:00:14,440
and they answer to that name.
They are totally immersed in the
4
00:00:14,440 --> 00:00:19,640
needs, wants and directions that
that external being is taking.
5
00:00:20,800 --> 00:00:24,800
When they awaken to a deeper
spiritual urge, they talk about
6
00:00:24,800 --> 00:00:29,960
finding the soul, as if the soul
is an element of that external
7
00:00:29,960 --> 00:00:33,080
being.
Those who have shifted their
8
00:00:33,080 --> 00:00:37,000
viewpoint to the witness
consciousness of the Purusha, or
9
00:00:37,000 --> 00:00:40,840
even have just experienced the
shift of standpoint to the soul,
10
00:00:41,520 --> 00:00:45,840
come to recognize that this is
actually a reversed view of
11
00:00:45,840 --> 00:00:49,640
things.
Actually, the external being is
12
00:00:49,640 --> 00:00:52,960
something developed by and for
the soul's use.
13
00:00:53,760 --> 00:00:57,560
It is the soul that is primary
and the causative factor that
14
00:00:57,560 --> 00:01:00,840
creates the external life and
its experiences.
15
00:01:01,720 --> 00:01:04,959
It is for the benefit of the
soul that the being takes birth,
16
00:01:05,519 --> 00:01:10,480
has various experiences, and
then leaves the body behind in
17
00:01:10,480 --> 00:01:15,480
the transition we call death.
But the soul does not die.
18
00:01:16,200 --> 00:01:21,040
The soul takes on its future
forms, has new experiences, and
19
00:01:21,040 --> 00:01:25,520
continues to grow and develop
the psychic being, which is the
20
00:01:25,520 --> 00:01:29,720
sole entity that guides the
birth and development process.
21
00:01:30,920 --> 00:01:34,040
The Tibetan Book of the Dead
explores the transition of the
22
00:01:34,040 --> 00:01:39,000
soul from life through death and
into future life with a
23
00:01:39,000 --> 00:01:43,520
remarkable clarity that speaks
of actual experience and
24
00:01:43,520 --> 00:01:48,080
understanding.
The Mandukya Upanishad describes
25
00:01:48,080 --> 00:01:50,880
the relation of the witness,
consciousness and the act of
26
00:01:50,880 --> 00:01:55,440
nature and explains how we
become immersed in the actions
27
00:01:55,440 --> 00:01:59,560
of the external nature to such a
degree that we lose our
28
00:01:59,560 --> 00:02:04,560
awareness of the soul.
But when we step back and see
29
00:02:04,560 --> 00:02:08,160
the witness, we separate
ourselves from the external
30
00:02:08,160 --> 00:02:14,240
nature and experience freedom.
The Titiria Upanishad has a
31
00:02:14,240 --> 00:02:17,320
chapter that explores the
increasing understanding of the
32
00:02:17,320 --> 00:02:21,520
separation of the external form
from the actual causative
33
00:02:21,520 --> 00:02:26,200
element, the self or soul.
The seeker is asked to undertake
34
00:02:26,200 --> 00:02:31,320
Tapassia, concentration of
conscious force, to understand
35
00:02:31,320 --> 00:02:37,080
the eternal as we do.
He starts by understanding that
36
00:02:37,080 --> 00:02:41,880
matter, the material being, is
the cause by which all beings
37
00:02:41,880 --> 00:02:46,600
are born, by which they live and
into which they dissolve when
38
00:02:46,600 --> 00:02:50,400
they depart.
When he goes to his teacher, his
39
00:02:50,400 --> 00:02:55,920
father, he has asked to go back
and focus again, obviously as he
40
00:02:55,920 --> 00:03:00,640
had not reached the solution.
He then understands that it is
41
00:03:00,640 --> 00:03:03,080
the life force that acts as the
cause.
42
00:03:03,800 --> 00:03:08,680
Energy creates matter.
He once again is sent back and
43
00:03:08,680 --> 00:03:12,880
he determines that mind is the
cause, which creates and directs
44
00:03:12,880 --> 00:03:17,640
energy to create matter.
Even this does not resolve the
45
00:03:17,640 --> 00:03:20,600
question.
In the next iteration of his
46
00:03:20,600 --> 00:03:25,440
concentration, he understands
that there is a larger causative
47
00:03:25,440 --> 00:03:30,840
consciousness, Vignana,
translated by Sri Aurobindo as
48
00:03:30,840 --> 00:03:34,960
the supremental consciousness,
that is the creative force that
49
00:03:34,960 --> 00:03:40,600
causes mind, life and body.
He still has not achieved the
50
00:03:40,600 --> 00:03:45,200
full realization.
Then he realizes that Ananda is
51
00:03:45,200 --> 00:03:50,360
the ultimate causative factor.
Ananda is coexistent with Sut,
52
00:03:50,840 --> 00:03:56,600
pure existence and Chit, pure
consciousness force, and is the
53
00:03:56,600 --> 00:04:00,400
divine existence that manifests
the entire creation through the
54
00:04:00,400 --> 00:04:05,520
action of Vivignana and then
down into the mind, life and
55
00:04:05,520 --> 00:04:09,760
body.
Science has now confirmed the
56
00:04:09,760 --> 00:04:14,880
Vedic wisdom that matter is a
form of energy, and the cutting
57
00:04:14,880 --> 00:04:18,079
edge of science is now
confirming that energy is a form
58
00:04:18,079 --> 00:04:21,720
of consciousness.
The detailed complexity
59
00:04:22,160 --> 00:04:27,600
comprising billions of details
of our human existence, not to
60
00:04:27,600 --> 00:04:31,760
speak of the complexity of the
rest of the creation, makes it
61
00:04:31,760 --> 00:04:36,120
clear that consciousness is
driving and creating these forms
62
00:04:36,120 --> 00:04:41,120
and interactions and patterns.
Matter is thus not the original
63
00:04:41,120 --> 00:04:45,520
cause, but an effect of the
force of consciousness in
64
00:04:45,520 --> 00:04:49,680
manifestation.
Once we gain this basic
65
00:04:49,840 --> 00:04:53,960
recognition, we can begin the
process of taking conscious
66
00:04:53,960 --> 00:04:58,440
charge of the external nature.
This is the uplifting and
67
00:04:58,440 --> 00:05:02,760
transformative process that
Triorobindo describes when he
68
00:05:02,760 --> 00:05:07,680
indicates that the pirusha need
not be just a passive witness,
69
00:05:08,120 --> 00:05:12,800
but can take on the active role
of master of the nature aligned
70
00:05:12,800 --> 00:05:16,840
with the divine consciousness of
which each being, each element,
71
00:05:17,240 --> 00:05:22,240
each form is a part, Triorobindo
writes.
72
00:05:22,360 --> 00:05:27,520
Quote The first step in this
path of knowledge, having once
73
00:05:27,520 --> 00:05:31,000
determined into our intellect
that what seems is not the
74
00:05:31,000 --> 00:05:36,120
truth, that the self is not the
body or life or mind, since
75
00:05:36,120 --> 00:05:41,200
these are only its forms, must
be to set right our mind in its
76
00:05:41,200 --> 00:05:45,360
practical relation with the life
and the body, so that it may
77
00:05:45,360 --> 00:05:48,640
arrive at its own right relation
with the self.
78
00:05:49,760 --> 00:05:52,360
This is easiest to do by a
device.
79
00:05:53,120 --> 00:05:57,320
It is to create a separation
between the procriti and the
80
00:05:57,320 --> 00:06:01,240
perusha.
The perusha, the soul that knows
81
00:06:01,240 --> 00:06:05,520
and commands, has got himself
involved in the workings of his
82
00:06:05,520 --> 00:06:10,600
executive conscious force, so
that he mistakes this physical
83
00:06:10,600 --> 00:06:14,280
working of it, which we call the
body, for himself.
84
00:06:14,920 --> 00:06:19,920
He forgets his own nature as the
soul that knows and commands.
85
00:06:20,640 --> 00:06:24,200
He believes his mind and soul to
be subject to the law and
86
00:06:24,200 --> 00:06:28,440
working of the body.
He forgets that he is so much
87
00:06:28,440 --> 00:06:32,240
else besides that is greater
than the physical form.
88
00:06:32,880 --> 00:06:37,120
He forgets that the mind is
really greater than matter, and
89
00:06:37,120 --> 00:06:41,040
ought not to submit to its
obscurations, reactions.
90
00:06:41,320 --> 00:06:44,360
Habit of inertia, habit of
incapacity.
91
00:06:45,080 --> 00:06:49,840
He forgets that he is more even
than the mind, a power which can
92
00:06:49,840 --> 00:06:54,200
raise the mental being above
itself, that he is the Master,
93
00:06:54,520 --> 00:06:57,360
the transcendent, and it is not
fit.
94
00:06:57,640 --> 00:07:01,280
The master should be enslaved to
his own workings, the
95
00:07:01,280 --> 00:07:04,800
transcendent imprisoned in a
form which exists only as A
96
00:07:04,800 --> 00:07:09,840
trifle in its own being.
All this forgetfulness has to be
97
00:07:09,840 --> 00:07:15,000
cured by the Purusha remembering
his own true nature, and first
98
00:07:15,320 --> 00:07:19,680
by his remembering that the body
is only a working and only one
99
00:07:19,680 --> 00:07:23,400
working of prakruti.
End Quote.
100
00:07:24,360 --> 00:07:28,520
Reference Sri Aurobindo and the
Mother Looking from Within,
101
00:07:28,760 --> 00:07:33,520
Chapter 5.
Attitudes on the Path, page 161.
00:00:00,600 --> 00:00:04,800
Most people identify themselves
with their external being, their
2
00:00:04,800 --> 00:00:09,760
body, life, mind, complex.
They assign a name to that being
3
00:00:10,000 --> 00:00:14,440
and they answer to that name.
They are totally immersed in the
4
00:00:14,440 --> 00:00:19,640
needs, wants and directions that
that external being is taking.
5
00:00:20,800 --> 00:00:24,800
When they awaken to a deeper
spiritual urge, they talk about
6
00:00:24,800 --> 00:00:29,960
finding the soul, as if the soul
is an element of that external
7
00:00:29,960 --> 00:00:33,080
being.
Those who have shifted their
8
00:00:33,080 --> 00:00:37,000
viewpoint to the witness
consciousness of the Purusha, or
9
00:00:37,000 --> 00:00:40,840
even have just experienced the
shift of standpoint to the soul,
10
00:00:41,520 --> 00:00:45,840
come to recognize that this is
actually a reversed view of
11
00:00:45,840 --> 00:00:49,640
things.
Actually, the external being is
12
00:00:49,640 --> 00:00:52,960
something developed by and for
the soul's use.
13
00:00:53,760 --> 00:00:57,560
It is the soul that is primary
and the causative factor that
14
00:00:57,560 --> 00:01:00,840
creates the external life and
its experiences.
15
00:01:01,720 --> 00:01:04,959
It is for the benefit of the
soul that the being takes birth,
16
00:01:05,519 --> 00:01:10,480
has various experiences, and
then leaves the body behind in
17
00:01:10,480 --> 00:01:15,480
the transition we call death.
But the soul does not die.
18
00:01:16,200 --> 00:01:21,040
The soul takes on its future
forms, has new experiences, and
19
00:01:21,040 --> 00:01:25,520
continues to grow and develop
the psychic being, which is the
20
00:01:25,520 --> 00:01:29,720
sole entity that guides the
birth and development process.
21
00:01:30,920 --> 00:01:34,040
The Tibetan Book of the Dead
explores the transition of the
22
00:01:34,040 --> 00:01:39,000
soul from life through death and
into future life with a
23
00:01:39,000 --> 00:01:43,520
remarkable clarity that speaks
of actual experience and
24
00:01:43,520 --> 00:01:48,080
understanding.
The Mandukya Upanishad describes
25
00:01:48,080 --> 00:01:50,880
the relation of the witness,
consciousness and the act of
26
00:01:50,880 --> 00:01:55,440
nature and explains how we
become immersed in the actions
27
00:01:55,440 --> 00:01:59,560
of the external nature to such a
degree that we lose our
28
00:01:59,560 --> 00:02:04,560
awareness of the soul.
But when we step back and see
29
00:02:04,560 --> 00:02:08,160
the witness, we separate
ourselves from the external
30
00:02:08,160 --> 00:02:14,240
nature and experience freedom.
The Titiria Upanishad has a
31
00:02:14,240 --> 00:02:17,320
chapter that explores the
increasing understanding of the
32
00:02:17,320 --> 00:02:21,520
separation of the external form
from the actual causative
33
00:02:21,520 --> 00:02:26,200
element, the self or soul.
The seeker is asked to undertake
34
00:02:26,200 --> 00:02:31,320
Tapassia, concentration of
conscious force, to understand
35
00:02:31,320 --> 00:02:37,080
the eternal as we do.
He starts by understanding that
36
00:02:37,080 --> 00:02:41,880
matter, the material being, is
the cause by which all beings
37
00:02:41,880 --> 00:02:46,600
are born, by which they live and
into which they dissolve when
38
00:02:46,600 --> 00:02:50,400
they depart.
When he goes to his teacher, his
39
00:02:50,400 --> 00:02:55,920
father, he has asked to go back
and focus again, obviously as he
40
00:02:55,920 --> 00:03:00,640
had not reached the solution.
He then understands that it is
41
00:03:00,640 --> 00:03:03,080
the life force that acts as the
cause.
42
00:03:03,800 --> 00:03:08,680
Energy creates matter.
He once again is sent back and
43
00:03:08,680 --> 00:03:12,880
he determines that mind is the
cause, which creates and directs
44
00:03:12,880 --> 00:03:17,640
energy to create matter.
Even this does not resolve the
45
00:03:17,640 --> 00:03:20,600
question.
In the next iteration of his
46
00:03:20,600 --> 00:03:25,440
concentration, he understands
that there is a larger causative
47
00:03:25,440 --> 00:03:30,840
consciousness, Vignana,
translated by Sri Aurobindo as
48
00:03:30,840 --> 00:03:34,960
the supremental consciousness,
that is the creative force that
49
00:03:34,960 --> 00:03:40,600
causes mind, life and body.
He still has not achieved the
50
00:03:40,600 --> 00:03:45,200
full realization.
Then he realizes that Ananda is
51
00:03:45,200 --> 00:03:50,360
the ultimate causative factor.
Ananda is coexistent with Sut,
52
00:03:50,840 --> 00:03:56,600
pure existence and Chit, pure
consciousness force, and is the
53
00:03:56,600 --> 00:04:00,400
divine existence that manifests
the entire creation through the
54
00:04:00,400 --> 00:04:05,520
action of Vivignana and then
down into the mind, life and
55
00:04:05,520 --> 00:04:09,760
body.
Science has now confirmed the
56
00:04:09,760 --> 00:04:14,880
Vedic wisdom that matter is a
form of energy, and the cutting
57
00:04:14,880 --> 00:04:18,079
edge of science is now
confirming that energy is a form
58
00:04:18,079 --> 00:04:21,720
of consciousness.
The detailed complexity
59
00:04:22,160 --> 00:04:27,600
comprising billions of details
of our human existence, not to
60
00:04:27,600 --> 00:04:31,760
speak of the complexity of the
rest of the creation, makes it
61
00:04:31,760 --> 00:04:36,120
clear that consciousness is
driving and creating these forms
62
00:04:36,120 --> 00:04:41,120
and interactions and patterns.
Matter is thus not the original
63
00:04:41,120 --> 00:04:45,520
cause, but an effect of the
force of consciousness in
64
00:04:45,520 --> 00:04:49,680
manifestation.
Once we gain this basic
65
00:04:49,840 --> 00:04:53,960
recognition, we can begin the
process of taking conscious
66
00:04:53,960 --> 00:04:58,440
charge of the external nature.
This is the uplifting and
67
00:04:58,440 --> 00:05:02,760
transformative process that
Triorobindo describes when he
68
00:05:02,760 --> 00:05:07,680
indicates that the pirusha need
not be just a passive witness,
69
00:05:08,120 --> 00:05:12,800
but can take on the active role
of master of the nature aligned
70
00:05:12,800 --> 00:05:16,840
with the divine consciousness of
which each being, each element,
71
00:05:17,240 --> 00:05:22,240
each form is a part, Triorobindo
writes.
72
00:05:22,360 --> 00:05:27,520
Quote The first step in this
path of knowledge, having once
73
00:05:27,520 --> 00:05:31,000
determined into our intellect
that what seems is not the
74
00:05:31,000 --> 00:05:36,120
truth, that the self is not the
body or life or mind, since
75
00:05:36,120 --> 00:05:41,200
these are only its forms, must
be to set right our mind in its
76
00:05:41,200 --> 00:05:45,360
practical relation with the life
and the body, so that it may
77
00:05:45,360 --> 00:05:48,640
arrive at its own right relation
with the self.
78
00:05:49,760 --> 00:05:52,360
This is easiest to do by a
device.
79
00:05:53,120 --> 00:05:57,320
It is to create a separation
between the procriti and the
80
00:05:57,320 --> 00:06:01,240
perusha.
The perusha, the soul that knows
81
00:06:01,240 --> 00:06:05,520
and commands, has got himself
involved in the workings of his
82
00:06:05,520 --> 00:06:10,600
executive conscious force, so
that he mistakes this physical
83
00:06:10,600 --> 00:06:14,280
working of it, which we call the
body, for himself.
84
00:06:14,920 --> 00:06:19,920
He forgets his own nature as the
soul that knows and commands.
85
00:06:20,640 --> 00:06:24,200
He believes his mind and soul to
be subject to the law and
86
00:06:24,200 --> 00:06:28,440
working of the body.
He forgets that he is so much
87
00:06:28,440 --> 00:06:32,240
else besides that is greater
than the physical form.
88
00:06:32,880 --> 00:06:37,120
He forgets that the mind is
really greater than matter, and
89
00:06:37,120 --> 00:06:41,040
ought not to submit to its
obscurations, reactions.
90
00:06:41,320 --> 00:06:44,360
Habit of inertia, habit of
incapacity.
91
00:06:45,080 --> 00:06:49,840
He forgets that he is more even
than the mind, a power which can
92
00:06:49,840 --> 00:06:54,200
raise the mental being above
itself, that he is the Master,
93
00:06:54,520 --> 00:06:57,360
the transcendent, and it is not
fit.
94
00:06:57,640 --> 00:07:01,280
The master should be enslaved to
his own workings, the
95
00:07:01,280 --> 00:07:04,800
transcendent imprisoned in a
form which exists only as A
96
00:07:04,800 --> 00:07:09,840
trifle in its own being.
All this forgetfulness has to be
97
00:07:09,840 --> 00:07:15,000
cured by the Purusha remembering
his own true nature, and first
98
00:07:15,320 --> 00:07:19,680
by his remembering that the body
is only a working and only one
99
00:07:19,680 --> 00:07:23,400
working of prakruti.
End Quote.
100
00:07:24,360 --> 00:07:28,520
Reference Sri Aurobindo and the
Mother Looking from Within,
101
00:07:28,760 --> 00:07:33,520
Chapter 5.
Attitudes on the Path, page 161.
