Our Golden Change - Sri Aurobindo - Turquoise/Coral

[Loba]

This is a channel that isn't too well known that has some readings from Sri Aurobindo's material.  I thought I would share, because there are similarities to Aurobindo's psychic being aka the soul, and how he defines it - and turquoise and coral stages of personal development.  I find that his material is easy to understand and think that it can help this forum.

 

If you are looking to understand how to integrate turquoise/coral - this is a pretty good take on it.
Have a good day!  

[Loba]

Notes - How and Where to Find Your Soul:

Quote

• The psychic part of us is something that comes direct from the divine and is in touch with the divine.  It its origin, it is a nucleus, pregnant with the divine possibilities that support this lower, triple manifestation of mind, life and body. 
• There is this divine element in all living beings, but it stands hidden behind the ordinary consciousness, is not at first developed and even when developed is not always or often in the front; it expresses itself so far as the imperfection of the instrument allows by their means and under their limitations.
• It grows in the consciousness by Godward experience, gaining strength every time there is a higher movement in us, and finally, by the accumulation of these deeper and higher movements, there is developed a psychic individuality - that which we usually call the psychic being.
• It is always this psychic being that is the real, though often secret cause of man's turning to the spiritual life and his greatest help in it.  It is therefore that which we have to bring from behind to the front in the yoga.
• The psychic being is quite different from the mind or vital.  It stands behind them, where they meet in the heart.  It's central place is there, but behind the heart rather than in the heart. For what men call usually the heart is the seat of emotion and human emotions are mental vital impulses, not ordinarily psychic in their nature.
• This mostly secret power behind other than the mind and the life force, is the true soul.  The psychic being in us.

• The power of the physic, however, can act upon the mind and vital and body, purifying thought and perception and emotion, which then becomes psychic feeling and sensation and action and everything else in us, and preparing them to be divine movements.
• The psychic is the soul.  The divine spark.  Animating matter and life and mind.  And as it grows it takes form and expresses itself through these three touching them to beauty and fineness.
• It works even before humanity in the lower creation, leading it up towards the human.  In humanity it works more freely, though still under a mass of ignorance and weakness and coarseness and hardness, leading it up towards the divine.
• In yoga, it becomes conscious of its aim, and turns inward to the divine.  It sees behind and above it.
• The psychic is the spark of the divine involved here in the individual existence.
• It grows and evolves in the form of the psychic being, so obviously it cannot already have the powers of the divine.  Only its presence makes it possible for the individual to open to the divine and grow towards the divine consciousness and when it acts it is always in the sense of the light and the truth and with the push towards the divine.
• The soul and the life are two quite different powers.  
• The soul is a spark of the divine spirit, which supports the individual nature.  Mind, life, body, are the instruments for the manifestation of the nature.
• In most men, the soul is hidden and covered over by the action of the external nature.  They mistake the vital being for the soul, because it is the vital which animates and moves the body, but this vital being is a thing made up of desires and executive forces good and bad.  It is the desire-soul, not the true thing.
• It is when the true soul/psyche comes forward and begins first to influence and then govern the actions of the instrumental nature that man begins to overcome vital desire and grow towards the divine nature.
• The realization of the psychic being, its awakening and the brining of it in front depend mainly on the extend to which one can develop a personal relation with the divine.
• A relation of bhakti, love, reliance, self giving, rejection of the insistences of the separating and self asserting mental/vital and physical ego.
• These things, love, compassion, kindness, bhakti, Ananda - are the nature of the psychic being.  Because the psychic being is formed from the divine consciousness, it is the divine part within you.
• The power parts are not yet accustomed to obey or value the influence and control of the psychic for in men the vital and psychical are accustomed to act for themselves and do not care for what the soul wants.
• When they do care and obey the psychic, that is the conversion, they begin to put on themselves the psychic or divine nature.
• If knowledge is the widest power of the consciousness and its function is to free and illumen, yet love is the deepest and most intense and its privilege is to be the key to the most profound and secret recesses of the divine mystery.
• Man, because he is a mental being, is prone to give the highest importance to the thinking mind and its reason and will, and to its way of approach and effectuation of truth and even he is inclined to hold that there is no other.
• The heart, which its emotions and incalculable movements is to the eye of his intellect an obscure, uncertain and often a perilous and misleading power, which needs to be kept in control by the reason and mental will and intelligence.
• And yet there is in the heart, or behind it, a profound or mystic light, which if not what we call intuition, for that, though not of the mind yet descends through the mind, has yet a direct touch upon truth, and is nearer to the divine than the human intellect in its pride of knowledge.
• According to the ancient teaching, the seat of the imminent divine, the hidden perusha, is in the mystic heart, the secret heart-cave - according to the experience of many yogans, it is from its depths that there comes the voice, or the breath of the inner oracle.
• This ambiguity, these opposing appearances of depth and blindness are created by the double character of the human emotive being.  For there is in front, in man, a heart of vital emotion similar to the animals, if more variously developed.
• Its emotions are governed by egoistic passion, blind instinctive affections and of all the play of life impulses with their imperfections and perversions.  A heart given over to the lusts, desires, wraths, intense or fierce demands, and little greeds and mean pettiness of an obscure and fallen life force and debased by its slavery to every impulse.
• This mixture of the emotive heart and the sensational hungering vital creates in man a false soul of desire, it is this that is the crude and dangerous element which the reason rightly distrusts and feels a need to control.  Even though the actual control, or rather, coercion in establishes over our raw and vital nature, remains always very uncertain and deceptive.
• But the true soul of man is not there.  It is in the true, invisible heart, hidden in some luminous cave of the nature.  There, under some infiltration of the divine light is our soul.  
• A silent, inmost being of which few are even aware, for if all have a soul, few are conscious of their true soul or feel its direct impulse.
• There dwells the little spark of the divine which supports the obscure mass of our nature and around it grows the psychic being.  The formed soul, or the real man within us.
• It is as this physic being in him grows and the movements of the heart reflect its divinations and impulsions that man becomes more and more aware of his soul, ceases to be a superior animal and awakening to the glimpses of the godhead within him, emits more and more its intimations of a deeper life and consciousness and an impulse towards things divine.
• 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 begins 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.  
• Yet the soul is at first but a spark, and then a little flame of godhead burning in the midst of a great darkness, for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life force and the physical consciousness and persuade them as best they can to express it.
• Ordinarily it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness, their dark obscurities or coarser mixture.
• Even when there is a formed psychic being able to express itself with some directness in life, it is still in all but a few, a smaller portion of the being, no bigger that the mass of the body that the thumb of the man, was the image used by the ancient seers.  
• And it is not always able to prevail against the obtusity and ignorant smallness of the physical consciousness, the mistaken assurances of the mind or the arrogance and vehemence of the vital nature.
• This soul is obliged to accept the human mental emotive sensational life as it is its relations, its activities, its cherished forms and figures.
• It has to labour to disengage and increase the divine element in all this relative truth, mixed with continual falsifying error.
• This love turned to the uses of the animal body, for the satisfaction of the vital ego, this life of an average manhood, shot with rare and pale glimpses of godhead and the darker luridities of the demon and the brute.
• Unerring in the essence of its will it is obliged often under the pressure of its instruments to submit to the mistakes of action, wrong placement of feeling, wrong choice of person, errors in the exact form of its will and in the circumstances of its expression of the infallible inner ideal.
• Yet is there a divination within it which makes it a surer guide than the reason, or then even the highest desire and through apparent errors and stumblings, its voice can still lead better than the precise intellect and the considering mental judgement.
• This voice of the soul is not what we call conscience, for that is only a mental and often conventional erring substitute.  It is a deeper and more seldom heard call.
• Yet to follow it when heard is wisest, even it is better to wander the call of one's soul than to go apparently straight with the reason and the outward moral mentor.
• But it is only when the life turns towards the divine that the soul can truly come forward and impose its power on the outer members, for itself a spark of the divine, to grow in flame towards the divine is its true life and its very reason of existence.  
• At a certain stage in the yoga, when the mind is sufficiently quieted and no longer supports itself at every step on the sufficiently of it's mental certitudes, when the vital has been steadied and subdued and is no longer constantly insistence 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, an inmost being hidden within and felt only in its rare influences is able to come forward and illuminate the rest and take up the lead of the sadhanna.  
• 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 bigotry at the 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 of all the inner and outer existence.
• It sees the divine essence everywhere but rejects the mere mask and disguising figure.  It insists on truth, on will, 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 feel 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 divinization of life, the expression through it of a higher truth, its dedication to the divine and the eternal.

"Becoming Harmonious
Sensory Confluence
See through me
My only wish
To animate experience"

•  

Hey, what's your name?
'Cause I need to know

I've been high and I've been low
Far beyond and far below
Never seen you before
If I die before I wake
Promise me you'll remember me tomorrow

Edited March 8, 2022 by Loba