(a project of Mirravision Trust, Financed by Auroshakti Foundation)

Chapter I
Chapter II - Part 1
Chapter II - Part 2
Chapter II - Part 3
Chapter II - Part 4
Chapter III - Part 1
Chapter III - Part 2
Chapter III - Part 3
Chapter III - Part 4
Chapter III - Part 5
Chapter III - Part 6
Chapter IV - Part 1
Chapter IV - Part 2
Chapter IV - Part 3
Chapter IV - Part 4
Chapter V-Part 1
Chapter V - Part 2
Chapter V - Part 3
Chapter V - Part 4
Chapter V - Part 5
Chapter VI - Part 1
Chapter VI - Part 2
Chapter VI - Part 3
Chapter VI - Part 4
Chapter VI - Part 5
Chapter VII - Part 1
Chapter VII - Part 2
Chapter VII - Part 3
Chapter VII - Part 4
Chapter VII - Part 5
Chapter VIII - Part 1
Chapter VIII - Part 2
Chapter VIII - Part 3
Chapter VIII - Part 4
Chapter IX - Part 1
Chapter IX - Part 2
Chapter X - Part 1
Chapter X - Part 2
Chapter X - Part 3
Chapter X - Part 4
Chapter X - Part 5
Chapter X - Part 6
Chapter XI - Part 1
Chapter XI - Part 2
Chapter XI - Part 3
Chapter XI - Part 4
Chapter XII - Part 1
Chapter XII - Part 2
Chapter XII - Part 3
Chapter XII - Part 4
Chapter XII - Part 5
Chapter XIII - Part 1
Chapter XIII - Part 2
Chapter XIV - Part 1
Chapter XIV - Part 2
Chapter XIV - Part 3
Chapter XIV - Part 4
Chapter XIV - Part 5
Chapter XV - Part 1
Chapter XV - Part 2
Chapter XV - Part 3
Chapter XV - Part 4
Chapter XV - Part 5
Chapter XV - Part 6
Chapter XV - Part 7
Chapter XV - Part 8
Chapter XV - Part 9
Chapter XVI - Part 1
Chapter XVI - Part 2
Chapter XVI - Part 3
Chapter XVI - Part 4
Chapter XVI - Part 5
Chapter XVI - Part 6
Chapter XVI - Part 7
Chapter XVI - Part 8
Chapter XVI - Part 9
Chapter XVI - Part 10
Chapter XVI - Part 11
Chapter XVI - Part 12
Chapter XVI - Part 13
Chapter XVII - Part 1
Chapter XVII - Part 2
Chapter XVII - Part 3
Chapter XVII - Part 4
Chapter XVIII - Part 1
Chapter XVIII - Part 2
Chapter XVIII - Part 3
Chapter XVIII - Part 4
Chapter XVIII - Part 5
Chapter XVIII - Part 6
Chapter XVIII - Part 7
Chapter XVIII - Part 8
Chapter XVIII - Part 9
Chapter XVIII - Part 10
Chapter XIX - Part 1
Chapter XIX - Part 2
Chapter XIX - Part 3
Chapter XIX - Part 4
Chapter XIX - Part 5
Chapter XIX - Part 6
Chapter XIX - Part 7
Chapter XX - Part 1
Chapter XX - Part 2
Chapter XX - Part 3
Chapter XX - Part 4
Chapter XX - Part 4
Chapter XXI - Part 1
Chapter XXI - Part 2
Chapter XXI - Part 3
Chapter XXI - Part 4
Chapter XXII - Part 1
Chapter XXII - Part 2
Chapter XXII - Part 3
Chapter XXII - Part 4
Chapter XXII - Part 5
Chapter XXII - Part 6
Chapter XXIII Part 1
Chapter XXIII Part 2
Chapter XXIII Part 3
Chapter XXIII Part 4
Chapter XXIII Part 5
Chapter XXIII Part 6
Chapter XXIII Part 7
Chapter XXIV Part 1
Chapter XXIV Part 2
Chapter XXIV Part 3
Chapter XXIV Part 4
Chapter XXIV Part 5
Chapter XXV Part 1
Chapter XXV Part 2
Chapter XXV Part 3
Chapter XXVI Part 1
Chapter XXVI Part 2
Chapter XXVI Part 3
Chapter XXVII Part 1
Chapter XXVII Part 2
Chapter XXVII Part 3
Chapter XXVIII Part 1
Chapter XXVIII Part 2
Chapter XXVIII Part 3
Chapter XXVIII Part 4
Chapter XXVIII Part 5
Chapter XXVIII Part 6
Chapter XXVIII Part 7
Chapter XXVIII Part 8
Book II, Chapter 1, Part I
Book II, Chapter 1, Part II
Book II, Chapter 1, Part III
Book II, Chapter 1, Part IV
Book II, Chapter 1, Part V
Book II, Chapter 2, Part I
Book II, Chapter 2, Part II
Book II, Chapter 2, Part III
Book II, Chapter 2, Part IV
Book II, Chapter 2, Part V
Book II, Chapter 2, Part VI
Book II, Chapter 2, Part VII
Book II, Chapter 2, Part VIII
Book II, Chapter 3, Part I
Book II, Chapter 3, Part II
Book II, Chapter 3, Part III
Book II, Chapter 3, Part IV
Book II, Chapter 3, Part V
Book II, Chapter 4, Part I
Book II, Chapter 4, Part II
Book II, Chapter 4, Part III
Book II, Chapter 5, Part I
Book II, Chapter 5, Part II
Book II, Chapter 5, Part III
Book II, Chapter 6, Part I
Book II, Chapter 6, Part II
Book II, Chapter 6, Part III
Book II, Chapter 7, Part I
Book II, Chapter 7, Part II
Book II, Chapter 8, Part I
Book II, Chapter 8, Part II
Book II, Chapter 9, Part I
Book II, Chapter 9, Part II
Book II, Chapter 10, Part I
Book II, Chapter 10, Part II

A Psychological Approach to Sri Aurobindo's

The Life Divine

Chapter XII Part 2


We have examined how the ‘Ananda’ poise of Reality (Sachchidananda) that manifests as Divine Love and Bliss is difficult to be perceived by the ordinary human being. In fact, any attempt to contact the Ananda or Bliss-principle aspect of Reality might be counter-productive unless one has the experience of identifying with the inmost essence of one’s consciousness-- the ego–surpassing fourth dimensional principle named by Sri Aurobindo as the Psychic Being.

The ordinary human being reacts to the stimuli of life with the triple response of pain, pleasure and indifference. This is a superficial response to the shocks of life but also man’s INITIAL response in creation. It is only through developing a technology of consciousness that one can go behind this initial and superficial response. We shall first attempt to understand this external response in terms familiar to the ordinary mentality.

Why does Sri Aurobindo select ‘PAIN-PLEASURE-INDIFFERENCE’ as the triple vibration to which we are subjected on exposure to the shocks of existence? Sri Aurobindo does not select these responses in a casual manner. IN FACT, HE SELECTS THEM SPECIFICALLY BECAUSE THEY REPRESENT THREE DISTINCT RESPONSES THAT ARISE AT THREE LEVELS OF MANIFESTATION THAT APPEAR SUCCESSIVELY IN THE EVOLUTION OF CONSCIOUSNESS.

 Level 1:


Pain cannot manifest unless the purely physical world is permeated by life-energy .Pain is not only a physical suffering; it is accompanied by emotional and/or mental distress. Psychophysiology explains how pain impulses enter the spinal cord and are transmitted to the brainstem and thalamus. It also explains how the perception of pain varies enormously among individuals, being conditioned by past experiences, cultural attitudes, gender stereotypes, genetic make-up and Hatha yogic practices. It is no wonder that the inadequate management of pain is  one of the leading causes for active euthanasia- a phenomenon that is in direct conflict with the ‘Ananda’ aspect of Reality!

In Sri Aurobindo’s classification of the planes and ranges of consciousness, it is the ‘ VITAL PHYSICAL’ (also known as nervous being), which is enmeshed in ‘the reactions, desires, needs, sensations of the body’ (Letters on Yoga, Tome One, pg332). The vital-physical is the hallmark of our bodily-life and is that aspect of consciousness (in Yoga psychology) that mediates our pain.

However, the body is accustomed to fixed habits. Its unique characteristic is its resistance to change. This is quite understandable. If we were made up of only subtle things like emotions and ideas, we would be an amorphous mass of confusion! Nature had to make a formation that is durable, that can withstand disruptive forces, that does not fluctuate with the rapidity and fluidity of emotions and ideas. Naturally, such a formation as our physical body must have a ‘certain fixedness’ that our emotions and ideas lack. Unfortunately, this ‘fixedness’ and ‘rigidity’ can lead to ‘a false impression of absoluteness’ (The Life Divine, pg 116). This is how certain bodily characteristics (notably pain) can become a habit of our nature.

Things become more complicated when our chronic habits sink into the ‘subconscious’ (the Freudian Unconscious) to have the capacity to bounce back at other times in life, leading to relapses and exacerbation of old habits!

Fortunately, this is not the end of the world. There are higher planes of consciousness that manifest once the bodily life is stabilized. These higher planes like the plane of ‘mind’ are capable of more flexibility and variation and can break the fixity of bodily habits!


Level 2:

Level 2 is the level of our emotional repertoire (designated by Sri Aurobindo as VITAL) that manifests once bodily life is stabilized. Of course, the bodily life necessitated a permeation of Matter by the life-force of the Vital. But the full efflorescence of the Vital that we see in human beings (in contrast to forms of animal life below the human being in evolution) is a unique manifestation. This is the plane of consciousness, which contains all our dynamism, our passions, our desires, lusts, longings, our will, our zeal to build, construct as well as to destroy.   

This is the level from which our SENSATION OF PLEASURE ARISES. Naturally, there is a gradation of pleasures. There is the pleasure of our sensual satisfaction when the reactions of our bodily senses (in Level 1) are invested with emotional values (from Level 2). There are higher ‘pleasures’ which are characteristic of Level 2: the joy of success; the pleasure of our fortunes; the pleasure of satisfaction of our greed, desires, ambitions and even altruisms; the pleasures we get from our emotional transactions with our fellow-beings.

The problem is that all such pleasures are short-lived; and moreover such  pleasure can immediately change into the polar opposite bringing in sorrow, hatred, revolt, revenge. At any cost, it does not reflect the Ananda aspect of Sachchidananda. Rather, it is best epitomized in that passage in Savitri, which shows that at the end it leads to nowhere:



(Savitri, Pg. 18)


That is why, Sri Aurobindo explained: ‘JOY IS A VITAL FEELING, LIKE ITS OPPOSITE SORROW’ (Letters on Yoga, Tome One Pg. 330)


Level 3:

Level 3 is the level of the cognitive mind, which manifests when our vital (Level 2) is optimally stabilized on the foundation of our bodily life (Level 1). This is the level of our ideas, thoughts, speculations, conceptions and abstractions.

Unfortunately, this is also the level from which doubts, skepticism, faithlessness and pessimism arise. This can result in a mental INDIFFERENCE as a response to the shocks of life. Such ‘INDIFFERENCE’ should not be confused with the detachment and equanimity of the Yogis, which is an altogether different thing.

The superficial sensation of indifference is quite evident when we are demoralized, demotivated, depressed; become subject to boredom, alienation and meaninglessness in life. It is characteristic of low self-esteem --an attitude that we cannot disregard if we consider the WHO estimate that by the end of the first quarter of the twenty-first century, depression per se is expected to emerge as the second chronic disease in the world!

Ironically, the reaction of ‘indifference’ is even demonstrated in the shift of the universal substance of abuse from hallucinogens like LSD to opioids like heroin.  LSD gave romantic feelings- perceptions changed and became impregnated with colours and meanings. Heroin, on the other hand, does not give any colourful experience but ‘zombie-like’ feeling of ‘indifference so that the addict can be cut off from the banality of the world!

Can the trio of ‘pain-pleasure-indifference’ be surpassed?

Of course, there are certain points to be considered

1)    The triple vibration of ‘pain-pleasure-indifference’ is just an obligation of habit. Habits can also be changed or substituted. This is what Behaviour therapy and Cognitive-Behaviour therapy attempt in counseling sessions.

2)    One can be trained to return the opposite response: ‘ pleasure where we used to have pain, pain where we used to have pleasure’ (The Life Divine, pg115). That is how during altered states of consciousness, one can jump on a bed of thorns or walk through fire or pierce oneself with a weapon without having pain or bleeding.

It is interesting to note that these neurovascular changes during altered states of consciousness are speculated to be mediated through opium like chemicals in our body called endogenous opioids that are the body’s natural analgesics. It is also now believed that these endogenous opioids are

a)    responsible for the placebo reaction – the psychological factor that is the real therapeutic motivator in any treatment.

b)    The analgesia produced by acupuncture and allied therapies.

In other words, the ‘mind’ itself can relieve pain of the body by influencing the production of endogenous opioids.

3)    The mind represents a plane of consciousness that is free and flexible in comparison to the rigidity of the body and turbulence of the emotions. The mind has been devised for ‘flexibility and variation, for change and progress’ (Ibid, pg 116).It is not bound by our usual habitual reactions. If man can learn to free the mind from our physical habits and emotional turbulences, ‘He becomes the master of his own responses to the worlds contacts, no longer the slave of external touches’ (Ibid).

4)    Sri Aurobindo points out one basic reason for eliminating our habitual reaction of pain-pleasure –indifference:

‘This elimination is possible because pain and pleasure themselves are currents, one imperfect, the other perverse, but still currents of the delight of existence.’ (Ibid, pg.118)

As to why this delight of existence became ‘perverted ‘ and distorted, and how it can be again rediscovered so that it becomes possible ‘to accustom the superficial being to return instead of the mechanical reactions of pleasure, pain and indifference that free reply of inalienable delight which is the constant experience of the true and vast Bliss-Self within us’ (Ibid, pg. 115); we have to have an idea of the depths and heights of consciousness that are accessible to the deeper ranges of our being . That is why Sri Aurobindo introduces the structure of the human being  later in this chapter .

In the end, we have to acknowledge that ‘pain’ itself- in its physical as well as in its metaphysical perspective serves a purpose in existence. Imagine what can happen to a diabetic subject who has lost his capacity for experiencing pain- he becomes defenseless against impending accidents! Sri Aurobindo writes;

‘Pain of mind and body is a device of Nature, that is to say, of Force in her works, meant to subserve a definite transitional end in her upward evolution. The world is from the point of view of the individual a play and complex shock of multitudinous forces. In the midst of this complex play the individual stands as a limited constructed being with a limited amount of force exposed to numberless shocks, which may wound, maim, break up or disintegrate the construction which he calls himself. Pain is in the nature of a nervous and physical recoil from a dangerous or harmful contact; it is a part of what the Upanishad calls jugupsa, the shrinking of the limited being from that which is not himself and not sympathetic or in harmony with himself, its impulse of self-defense against “others”. It is from this point of view, an indication by Nature of that which has to be avoided or, if not successfully avoided, has to be remedied. It does not come into being in the purely physical world so long as life does not enter into it; for till then mechanical methods are sufficient. Its office begins when life with its frailty and imperfect possession of Matter enters on the scene; it grows with the growth of Mind in life. Its office continues so long as Mind is bound in the life and body which it is using, dependent upon them for its knowledge and means of action, subjected to their limitations and to the egoistic impulses and aims which are born to those limitations. But if and when Mind in man becomes capable of being free, unegoistic, in harmony with all other beings and with the play of the universal forces, the use and office of suffering diminishes, its raison d’etre must finally cease to be and it can only continue as an atavism of Nature, a habit that has survived its use, a persistence of the lower in the as yet imperfect organization of the higher. Its eventual elimination must be an essential point in the destined conquest of the soul over subjection to Matter and egoistic limitation in Mind.’ – (Ibid, pg.117- 118)


Pain is the hand of Nature sculpturing men

To greatness: an inspired labour chisels

With heavenly cruelty an unwilling mould.

(Savitri, pg. 444)


Bliss is the secret stuff of all that lives,

Even pain and grief are garbs of world-delight,

It hides behind thy sorrow and thy cry.

Because thy strength is a part and not God’s whole,

Because afflicted by the little self

Thy consciousness forgets to be divine

As it walks in the vague penumbra of the flesh

And cannot bear the world’s tremendous touch,

Thou criest out and sayst that there is pain.

Indifference, pain and joy, a triple disguise,

Attire of the rapturous Dancer in the ways,

Withhold from thee the body of God’s bliss.

Thy spirit’s strength shall make thee one with God,

Thy agony shall change to ecstasy,

Indifference deepen into infinity’s calm

And joy laugh nude on the peaks of the Absolute

(Ibid, pg. 453-454)

Date of Update: 23-May-13   

- By Dr. Soumitra Basu

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