When Mere was asked: “What is the most effective means of awakening the psychic being?” Her reply was:


But it is wide awake! And not only is it awake, but it acts, only you

are not aware of it. It appears to you asleep

because you don’t perceive it!


Fundamentally, without this kind of inner will of the psychic being, I believe human beings would be quite dismal, dull, they would have an altogether animal life.


Every gleam of aspiration is always the expression

of a psychic influence.


Without the presence of the psychic, without the psychic influence, there would never be any sense of progress or any will for progress.

If you have within you a psychic being sufficiently awake to watch over you, to prepare your path, it can draw towards you things which help you, draw people, books, circumstances, all sorts of little coincidences which come to you as though brought by some benevolent will


and give you an indication, a help, a support to take decisions

and turn you in the right direction.


There are in the psychic being two very different kinds of progress: one consisting in its formation, building and organisation.

For the psychic starts by being only a kind of tiny divine spark within the being and out of this spark will emerge progressively an independent conscious being having its own action and will.


The psychic being at its origin is only a spark of the divine consciousness

and it is through successive lives that it builds up

a conscious individuality.


It is a progress similar to that of a growing child.


It is a thing in the making. For a long time, in most human beings the psychic is a being in the making. It is not a fully individualized, fully conscious being and master of itself and it needs all its rebirths, one after another, in order to build itself and become fully conscious.

But this sort of progress has an end.


There comes a time when the being is fully developed, fully

individualized, fully master of itself and its destiny.


When this being or one of these psychic beings has reached that stage and takes birth in a human being, that makes a very great difference: the human being, so to say, is born free. He is not tied to circumstances, to surroundings, to his origin and atavism, like ordinary people.


He comes into the world with the purpose of doing something,

with a work to carry out, a mission to fulfil.


But if this fully formed being wants to become an instrument of work for the Divine, if instead of retiring to repose in a psychic bliss, in its own domain, he chooses to be a worker upon earth to help in the fulfillment of the Divine Work, then he has a fresh progress to make, a progress in the capacity for work, for organization of his work and for expression of the Divine Will.


Sri Aurobindo:


The psychic being, the soul-personality in us, does not emerge full-grown

and luminous; it evolves, passes through a slow

development and formation;


its figure of being may be at first indistinct and may afterwards remain for a long time weak and undeveloped, not impure but imperfect: for it rests its formation, its dynamic self-building on the power of soul that has been actually and more or less successfully, against the resistance of the Ignorance and Inconscience, put forth in the evolution upon the surface.


As the psychic personality grows stronger, it begins to increase its communion

with the psychic entity behind it and improve its communications

with the surface: it can transmit its intimations to the mind


and heart and life with a greater purity and force; for it is more able to exercise a strong control and react against false mixtures; now more and more it makes itself distinctly felt as a power in the nature. But even so this evolution would be slow and long if left solely to the difficult automatic action of the evolutionary Energy; it is only when man awakes to the knowledge of the soul


and feels a need to bring it to the front and make it the master of his life

and action that a quicker conscious method of evolution intervenes

and a psychic transformation becomes possible.


It is only the inmost psychic being unveiled and emerging in its full power that can lead the pilgrim sacrifice unscathed through these ambushes and pitfalls; at each moment it catches, exposes, repels the mind’s and the life’s falsehoods,


seizes hold on the truth of the Divine Love and Ananda and separates it

from the excitement of the mind’s ardors and the blind

enthusiasm of the misleading life-force.


It is one of the decisive moments of the integral Yoga when this psychic being liberated, brought out from the veil to the front, can pour the full flood of its divinations, seeings and impulsions on the mind, life and body of man and begin to prepare the upbuilding of divinity in the earthly nature.

It is the very nature of the soul or the psychic being to turn towards

the Divine Truth as the sunflower to the sun;


it accepts and clings to all that is divine or progressing towards divinity and draws back from all that is a perversion or a denial of it, from all that is false and undivine.


When the psychic being awakens, you grow conscious of your own soul; you know your self. And you no longer commit the mistake of identifying yourself

with the mental or with the vital being. You do not mistake

them for the soul.


Secondly, when awakened, the psychic being gives true bhakti for God or for the Guru. That bhakti is quite different from mental or vital bhakti.

In the mind one may have admiration or appreciation for the intellectual greatness of the manor Guru, but it is merely mental; it does not carry the matter very far.

Of course there is no harm in having that also. But by itself it does not open the whole of the inner being; it only establishes a mental contact.


Thirdly, when the psychic being comes to the surface,


it feels sad when the mental or the vital being is making a fool of itself.

That sadness is purity offended.


When the mind is playing its own game or when the vital being is carried away by its own impulses, it is the psychic being which says,


“I don’t want these things; what am I here for after all? I am here

for the Truth, I am not here for these things.”


If the psychic being is strong, it makes itself felt on the mental or the vital being, and forces them—compels them—to change. But if it is weak, the other parts take advantage of it and use the psychic sadness to their own advantage. Lastly,


the psychic being refuses to be deceived by appearances.

It is not carried away by falsehood.


Also, when the psychic being is awakened,


it throws out all the dross from the emotional being and makes it free

from sentimentalism or the lower play of emotionalism.


But the most intimate character of the psychic


is its pressure towards the Divine through a sacred love, joy and oneness.

It is the divine Love that it seeks most, it is the love of the Divine

that is its spur, its goal, its star of Truth


shining over the luminous cave of the nascent or the still obscure cradle of the new-born godhead within us. In the first long stage of its growth and immature existence it has leaned on earthly love, affection, tenderness, goodwill, compassion, benevolence, on all beauty and gentleness and fineness and light and strength and courage,


on all that can help to refine and purify the grossness

and commonness of human nature;


but it knows how mixed are these human movements at their best and at their worst how fallen and stamped with the mark of ego and self-deceptive sentimental falsehood and the lower self-profiting by the imitation of a soul movement.


At once, emerging, it is ready and eager to break all the old ties and imperfect emotional activities and replace them by a greater

spiritual Truth of love and oneness.


It may still admit the human forms and movements, but on condition that they are turned towards the One alone. It accepts only the ties that are helpful, the heart’s reverence for the Guru, the union of the God-seekers, a spiritual compassion for the ignorant human and animal world and its peoples, the joy and happiness and satisfaction of beauty that comes from the perception of the Divine everywhere.


It plunges the nature inward towards its meeting with the immanent

Divine in the heart’s secret centre


and, while that call is there, no reproach of egoism, no mere outward summons of altruism or duty or philanthropy or service will deceive or divert it from its sacred longing and its obedience to the attraction of the Divinity within it.

It lifts the being towards a transcendent Ecstasy and is ready to shed all the downward pull of the world from its wings in its uprising to reach the One Highest;


but it calls down also this transcendent Love and Beatitude to deliver

and transform this world of hatred and strife and division

and darkness and jarring Ignorance.


Tim,Him,he signs of the psychic’s coming forward are:


A central love, bhakti, surrender, giving everything, a sight within

that sees always clearly what is spiritually right or wrong

and automatically rejects the latter –


a movement of entire consecration and dedication of all in one to the Mother.

That is one part of the psychic experience—the other is


a complete self-giving, absence of demand, a prominence of the psychic

being by which all that is false, wrong, egoistic,

contrary to the Divine Truth,


Divine Will, Divine Purity and Light is shown, falls away, cannot prevail in the nature. With all that the increase of the psychic qualities, gratitude, obedience, unselfishness, fidelity to the true perception, true impulse etc. that comes from the Mother or leads to the Mother.

When this side grows, then the other, the Presence, Love, Joy, Beauty can develop and be permanently there.




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