The Soul Immediately Separates Truth from Falsehood

0:00 Our minds can be confused or manipulated. We can misinterpret what we see or hear or feel. Our vital nature can be LED astray by the promptings of various vital reactions, including desire, lust, anger, as well as feelings the external nature considers positive as well as negative. Our physical being can be lulled into complacency by comfort, having its hunger and thirst and other basic needs met. Our external ego personality can be misled through appeals to vanity, to the appearances, to status. All of these things wind up distorting our understanding of what is true and what is false.

0:48 They lead to mistakes in understanding, judgment and action. They are mutable, subject to change as we age, As we undergo the changes that take place in the external life, we find the distortions compounding and at the same time creating a rigid framework that is unwilling or unable to break out of the wall of falsehood that we have built through a lifetime of reactions. We thus tend to address our changing circumstances with a fixed and rigid view built up through the habits of a lifetime, the expectations built up through our training, education, and the expectations of our social setting. The soul is of another character as the spark of the Divine. The soul knows the truth of our existence not by the slow process of fact gathering, sorting, comparison and analysis, but by virtue of the fact that it is itself identified with the truth of existence. The vibrations it receives either resonate with that truth or not.

2:02 It thus immediately knows when something false has been presented to it, just as it knows when the resonance conforms to the truth of existence. The soul is not insistent as it knows that the development of the body, life and mind, the ego, personality and the maturation process that takes place needs time and freedom. It knows and does not generally impose itself until the being itself calls for the truth, Trigurobindo writes quote at the beginning. The soul in nature, the psychic entity whose unfolding is the first step towards a spiritual change, is an entirely veiled part of us, although it is that by which we exist and persist as individual beings in nature.

3:00 The other parts of our natural composition are not only mutable but perishable. But the psychic entity in US persists and is fundamentally the same always. It contains all essential possibilities of our manifestation, but is not constituted by them. It is not limited by what it manifests, not contained by the incomplete forms of the manifestation, not tarnished by the imperfections and impurities, the defects and deprivations of the surface being. It is an ever pure flame of the divinity in things, and nothing that comes to it, nothing that enters into our experience, can pollute its purity or extinguish the flame.

3:48 This spiritual stuff is Immaculate and luminous, and because it is perfectly luminous, it is immediately, intimately, directly aware of truth of being and truth of nature. It is deeply conscious of truth and good and beauty, because truth and good and beauty are akin to its own native character forms of something that is inherent in its own substance. It is aware also of all that contradicts these things, of all that deviates from its own native character of falsehood and evil and the ugly and the unseemly. But it does not become those things, nor is it touched or changed by these opposites of itself which so powerfully affect its outer instrumentation of mind, life, and body. For the soul, the permanent being us puts forth and uses mind, life and body as its instruments, undergoes the envelopment of their conditions, but is other and greater than its members.

4:57 End Quote. Reference Srioro Bindu and the Mother, the psychic being soul, its nature, mission and evolution. Section 2. Role, function and Action of the Psychic. Pages 50 to 51.