The Desire Soul, the True Soul and the Knowledge of the Heart

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Sri Rubindo points out that man,
the mental being, is actually a

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transitional being.
The development of the mental

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powers represents quite a
considerable leap from the pure

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vital powers and rudimentary
mind found in the animal

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Kingdom.
Nevertheless, even a cursory

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examination shows us that the
mental being, even at its

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highest and most powerful level
of development, cannot possibly

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be the final term in the
evolutionary cycle, as we can

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recognize serious limitations
and failures of the mental

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consciousness, which clearly
cannot be solved by simply

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enhancing the mental
development.

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The issues lie primarily in
several directions. 1st the mind

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remains very much influenced or
even we may say controlled by

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the vital force of the being.
In most human beings, the

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element of the vital and its
influence on the mental power is

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which Rio Robindo describes as
the desire soul and its action

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in the being.
This energetic action represents

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what most people believe
constitutes the soul that

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animates our lives and our
responses.

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Second, the mental power itself
tends towards very limited step

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by step logical development that
seems to try to reduce

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everything to trenchant black
and white dichotomies.

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This limitation leads to
inaccurate judgment, biases

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uninformed opinions, and
essentially contributes to the

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power that the vital nature
holds over the mind.

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Beyond the formation of the
human being, the mental vital

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physical complex that we
recognize and accept as being

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human, the next stage of the
evolution of consciousness is in

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the process of unfolding.
This process is A2 fold process

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of the pressure from the
Universal Divine Force to

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manifest it and the opening
within our nature of the

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aspiring and receptive element
which can respond to this Divine

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pressure.
This is the true soul deep

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within that by being one with
the Divine is able to open to

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the intention of the Divine.
Sri are open to observes.

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Quote this ambiguity.
These opposing appearances of

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depth and blindness are created
by the double character of the

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human emotive being.
For there is in front in men a

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heart of vital emotions similar
to the animals, if more

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variously developed.
Its emotions are governed by

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egoistic passion, blind
instinctive affections, and all

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the play of the life.
Impulses with their

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imperfections, perversions,
often sordid degradations, heart

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besieged and given over to the
lusts, desires, wraths, intense

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or fierce demands, or little
greeds and mean pettiness, is of

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an obscure and fallen life
force, and debased by its

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slavery to any and every
impulse.

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This mixture of the emotive
heart and the sensational,

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hungering vital creates in man a
false soul of desire.

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It is this that is the crude and
dangerous element which the

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reason rightly distrusts and
feels a need to control, even

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though the actual control, or
rather coercion it succeeds in

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establishing over our raw and
insistent vital nature, remains

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always very uncertain and
deceptive.

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But the true soul of man is not
there.

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It is in the true invisible
heart, hidden in some luminous

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cave of the nature.
There, under some infiltration

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of the Divine Light, is our
soul, a silent inmost being of

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which few are even aware, for of
all have a soul, few are

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conscious of their true soul or
feel its direct impulse.

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There dwells the little spark of
the Divine which supports this

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obscure mass of our nature, and
around it grows the psychic

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being, the formed soul, or the
real man within us.

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It is as this psychic being in
him grows, and the movement of

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the heart reflect its
divinations and impulsions, that

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man becomes more and more aware
of his soul ceases to be a

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superior animal.
An awakening to glimpses of the

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Godhead within him admits more
and more its intimations of a

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deeper life and consciousness
and an impulse towards things

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divine.
It is one of the decisive

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moments of the Integral Yoga,
when this psychic being

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liberated, brought out from the
veil to the front, can pour the

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full flood of its divinations,
seeings and impulsions on the

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mind, life and body of man and
begin to prepare the upbuilding

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of divinity in the earthly
nature.

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End Quote.
Reference Sri Orobindo and the

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Mother, the psychic being soul,
its nature, mission and

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evolution.
Section 1.

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Meaning and Nature of the
Psychic Being, pages 27 to 28.