The Characteristics of the Psychic Being

The outer focus of the being centered in mind, life and body means that we are constantly being pushed or pulled in one direction or another, buffeted by the forces of desire, misled by the limited and limiting logic-streams served up by the mind, or engrossed in the needs of the physical life. A good portion of the preparation for the seeker or aspirant of the integral Yoga is actually to rein in these parts of the being so that he can hear the voice of the soul and follow its guidance. Sri Aurobindo explains: “At a certain stage in the Yoga when the mind is sufficiently quieted and no longer supports itself at every step on the sufficiency of its mental certitudes, when the vital has been steadied and subdued and is no longer constant insistent on its own rash will, demand and desire, when the physical has been sufficiently altered not to bury altogether the inner flame under the mass of its outwardness, obscurity or inertia, an inmost being hidden within and felt only in its rare influences is able to come forward and illumine the rest and take up the lead of the Sadhana.”

At this point, we find that the soul’s action becomes more central to the life of the seeker, more directed and thus, more potent in its ability to direct, guide and lead the outer being, the ego-personality. “Its character is a one-pointed orientation towards the Divine or the Highest, one-pointed and yet plastic in action and movement; it does not create a rigidity of direction like the one-pointed intellect or a bigotry of the regnant idea or impulse like the one-pointed vital force; it is at every moment and with a supple sureness that it points the way to the Truth, automatically distinguishes the right step from the false, extricates the divine or Godward movement from the clinging mixture of the undivine. Its action is like a searchlight showing up all that has to be changed in the nature; it has in it a flame of will insistent on perfection, on an alchemic transmutation fo all the inner and outer existence. It sees the divine essence everywhere but rejects the mere mask and the disguising figure. It insists on Truth, on will and strength and mastery, on Joy and Love and Beauty, but on a Truth of abiding Knowledge that surpasses the mere practical momentary truth of the Ignorance, on an inward joy and not on mere vital pleasure,–for it prefers rather a purifying suffering and sorrow to degrading satisfactions,–on love winged upward and not tied to the stake of egoistic craving or with its feet sunk in the mire, on beauty restored to its priesthood of interpretation of the Eternal, on strength and will and mastery as instruments not of the ego but of the Spirit. Its will is for the divinisation of life, the expression through it of a higher Truth, its dedication to the Divine and the Eternal.”

Sri Aurobindo, The Synthesis of Yoga, Part One: The Yoga of Divine Works, Chapter 5, The Ascent of the Sacrifice-1, The Works of Knowledge–The Psychic Being, pp. 145-146

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