Read Summary of Healing
- 1 What Is Healing?
- 2 Why Heal?
- 3 How to Heal?
- 3.1 Prerequisites to Healing
- 3.2 Role of Parents and Teachers
- 3.3 Effects of Healing=
- 3.4 Process of Healing
- 3.5 Healing as an Integrative Process
- 3.6 Role of Psychic Being
What Is Healing?
Spiritual power of healing: opening and receptivity to the divine influence. 
What is majorly understood as healing power is a very great mental or vital power that imposes itself through the resistance of Matter... It's the contagion of a vibration. And then it's irrevocable. 
...they [”supreme faculties”] are the faculties that develop in man as he opens to the higher mind and overmind, and through those regions he receives the light of the Truth. These faculties are not a direct expression of the supreme Truth, but a transcription, an indirect reflection of it. They include intuition, foreknowledge, knowledge by identity and certain powers such as that of healing and, to an extent, of acting upon circumstances. 
Pain and Suffering
Human beings always suffer because of egoistic causes, humanly... So, always at the root of human sorrow there is a turning back upon oneself, more or less conscious, more or less ...acknowledged, but it is always that. Even when one weeps over another's misery, there is always a mixture. 
All disorders, all suffering is falsehood. Thus it can be said that illnesses are falsehoods of the body... … an illness is only a wrong attitude taken by some part of the body. 
Role of Medical Science and Medicine
Medical Science has been more a curse to mankind than a blessing. It has broken the force of epidemics and unveiled a marvellous surgery; but, also, it has weakened the natural health of man and multiplied individual diseases; it has implanted fear and dependence in the mind and body; it has taught our health to repose not on natural soundness but a rickety and distasteful crutch compact from the mineral and vegetable kingdoms. 
Drugs often cure the body when they do not merely trouble or poison it, but only if their physical attack on the disease is supported by the force of the spirit; if that force can be made to work freely, drugs are superfluous. 
The doctor aims a drug at a disease; sometimes it hits, sometimes misses. The misses are left out of account, the hits treasured up, reckoned and systematised into a science. 
Medical Science to the human body is like a great Power which enfeebles a smaller State by its protection or like a benevolent robber who knocks his victim flat and riddles him with wounds in order that he may devote his life to healing and serving the shattered body. 
The chief role of the doctor is, by various means, to induce the body to recover its trust in the Supreme Grace. 
In most cases the use of medicines—within reasonable limits, that is, when one doesn't poison oneself by taking medicines—is simply to help the body to have confidence. It is the body which heals itself. When it wants to be cured, it is cured. And this is something very widely recognised now; even the most traditional doctors tell you, “Yes, our medicines help, but it is not the medicines which cure, it is the body which decides to be cured.” 
In every case, it is the Force that cures.
Medicines have little effect; it is the faith in medicines that cures.
Get treated by the doctor whom you trust and take only the medicines that inspire trust in you.
The body only has trust in material methods and that is why you have to give it medicines—but medicines have an effect only if the Force acts through them. 
The true solution can intervene only when by our spiritual growth we can become one self with all beings, know them as part of our self, deal with them as if they were our other selves; for then the division is healed, the law of separate self affirmation leading by itself to affirmation against or at the expense of others is enlarged and liberated by adding to it the law of our self-affirmation for others and our self-finding in their self-finding and self-realisation. Our oneness with others must be fundamental, not a oneness with their minds, hearts, vital selves, egos,—even though these come to be included in our universalised consciousness,—but a oneness in the soul and spirit, and that can only come by our liberation into soul-awareness and self-knowledge. To be ourselves liberated from ego and realise our true selves is the first necessity; all else can be achieved as a luminous result, a necessary consequence. 
What Impedes Healing?
Sri Aurobindo says, “Disease is needlessly prolonged and ends in death oftener than is inevitable, because the mind of the patient supports and dwells upon the disease of the body. ” [Mother adds], An illness of the body is always the outer expression and translation of a disorder, a disharmony in the inner being; unless this inner disorder is healed, the outer cure cannot be total and permanent. 
Our first division is that created by our ego and mainly, most forcefully, most vividly by our life-ego, which divides us from all other beings as not-self and ties us to our ego-centricity and the law of an egoistic self affirmation. It is in the errors of this self-affirmation that wrong and evil first arise: wrong consciousness engenders wrong will in the members, in the thinking mind, in the heart, in the life-mind and the sensational being, in the very body-consciousness; wrong will engenders wrong action of all these instruments, a multiple error and many-branching crookedness of thought and will and sense and feeling. Nor can we deal rightly with others so long as they are to us others, beings who are strangers to ourselves and of whose inner consciousness, soul-need, mind-need, heart-need, life-need, body-need we know little or nothing. The modicum of imperfect sympathy, knowledge and good-will that the law, need and habit of association engender, is a poor quantum of what is required for a true action. A larger mind, a larger heart, a more ample and generous life-force can do something to help us or help others and avoid the worst offences, but this too is insufficient and will not prevent a mass of troubles and harms and collisions of our preferred good with the good of others. By the very nature of our ego and ignorance we affirm ourselves egotistically even when we most pride ourselves on selflessness and ignorantly even when we most pride ourselves on understanding and knowledge. 
Altruism taken as a rule of life does not deliver us. It is a potent instrument for self-enlargement and for correction of the narrower ego, but it does not abolish it nor transform it into the true self one with all. The ego of the altruist is as powerful and absorbing as the ego of the selfish and it is often more powerful and insistent because it is a self-righteous and magnified ego. It helps still less if we do wrong to our soul, to our mind, life or body with the idea of subordinating our self to the self of others. To affirm our being rightly so that it may become one with all is the true principle, not to mutilate or immolate it. 
...the first condition: not to fear and to be calm. If you begin to boil and get fidgety in your body, it is finished, you can do nothing. 
Most of your troubles come from fear. In fact, ninety per cent of illnesses are the result of the subconscient fear of the body. In the ordinary consciousness of the body there is a more or less hidden anxiety about the consequences of the slightest physical disturbance. It can be translated by these words of doubt about the future: “And what will happen?” It is this anxiety that must be checked. Indeed this anxiety is a lack of confidence in the Divine’s Grace, the unmistakable sign that the consecration is not complete and perfect. 
It is fear which makes one fall ill and it is fear which makes healing so difficult. All fear must be overcome and replaced by a complete trust in the divine Grace. 
How to Heal?
It is absolutely false that anything human can heal a human evil. Only the Divine can heal. It is in Him alone that one must seek help and support, it is in Him alone that one must put all one’s hope. 
Q. Mother, is it possible to develop in oneself the capacity to heal?
A. In principle, everything is possible by uniting consciously with the Divine Force. But a method has to be found, and this depends on the case and the individual.
The first condition is to have a physical nature that gives energy rather than draws energy from others.
The second indispensable condition is to know how to draw energy from above, from the inexhaustible impersonal source. 
...never take the attitude of hoping for support, help, comfort from anyone except the Divine. That is absolute. [Mother says], I have never, not once, met anyone who tried to cling to something to find support there (someone doing yoga or who has been put into touch with yoga) and who was not deceived—it breaks, it stops, one loses one's support. Then one says, Life is difficult—it is not difficult but one must know what one is doing. Never seek a support elsewhere than in the Divine. Never seek satisfaction elsewhere than in the Divine. Never seek the satisfaction of your needs in anyone else except the Divine—never, for anything at all. All your needs can be satisfied only by the Divine. All your weaknesses can be borne and healed only by the Divine. He alone is capable of giving you what you need in everything, always, and if you try to find any satisfaction or support or help or joy or... heaven knows what, in anyone else, you will always fall on your nose one day, and that always hurts, sometimes even hurts very much. 
To separate yourself from the thing and call in the Mother's force to cure it [is the Yogic method]—or else to use your own will force with faith in the power to heal, having the support of the Mother's force behind you. If you cannot use either of these methods then you must rely on the action of the medicine. 
Prerequisites to Healing
The material power to heal demands a great sincerity in one’s goodwill. 
To heal [illness] by the true force is obviously the best provided the body is amenable. It has a consciousness of its own which must be fully enlightened before it gives a full response. 
For everything—to live the spiritual life, heal sickness—for everything, one must be calm. 
...as soon as one feels a wave of physical disequilibrium, of ill health coming, well, to concentrate in the right spirit is to concentrate in an inner calm, a trust in the divine Grace, and a will to remain in physical equilibrium and good health. This is the right spirit.
...if sincerely one wants to be healed, if one has a real aspiration to overcome the obstacle, to rise — rise above oneself, to give up all that pulls one back, to break the limits, become clear, purify oneself of all that blocks the way, if truly one has the intense will not to fall back into past errors, to surge up from the darkness and ignorance, to rise into the light, stripped of all that is too human, too small, too ignorant—then that works. It works, works powerfully. At times it works definitively and totally. 
Sacrifice and Self-giving
It is with the sense of separation that pain, suffering, misery, ignorance, and all incapacities have come. It is with an absolute self-giving, self-forgetfulness in a total consecration that suffering disappears and is replaced by a joy which nothing can veil.
And only when this joy is established here in this world can it be truly transformed and there be a new life, a new creation, a new realisation. The joy must first be established in the consciousness and then later the material transformation will take place; but not before. 
Sacrifice and self-giving are indeed a true principle and a spiritual necessity, for we cannot affirm our being rightly without sacrifice or without self-giving to something larger than our ego; but that too must be done with a right consciousness and will founded on a true knowledge. To develop the sattwic part of our nature, a nature of light, understanding, balance, harmony, sympathy, good-will, kindness, fellow-feeling, self-control, rightly ordered and harmonised action, is the best we can do in the limits of the mental formation, but it is a stage and not the goal of our growth of being. These are solutions by the way, palliatives, necessary means for a partial dealing with this root difficulty, provisional standards and devices given us as a temporary help and guidance because the true and total solution is beyond our present capacity and can only come when we have sufficiently evolved to see it and make it our main endeavour. 
Role of Parents and Teachers
When the body feels its miseries, its limitations, one must establish this dream in it—of a strength which would have no limit, a beauty which would have no ugliness, and of marvellous capacities: one dreams of being able to rise into the air, of being wherever it is necessary to be, of setting things right when they go wrong, of healing the sick; indeed, one has all sorts of dreams when one is very young.... Usually parents or teachers pass their time throwing cold water on it, telling you, "Oh! it's a dream, it is not a reality." They should do the very opposite! Children should be taught, Yes, this is what you must try to realise and not only is it possible but it is certain if you come in contact with the part in you which is capable of doing this thing. This is what should guide your life, organise it, make you develop in the direction of the true reality which the ordinary world calls illusion. 
Effects of Healing=
...the healing capacity is there; so if one has the healing capacity, there is the capacity to remedy wear and tear. 
In its normal state, the body always feels that it is not its own master: illnesses invade it without its really being able to resist them—a thousand factors impose themselves or exert pressure upon it. Its sole power is the power to defend itself, to react. Once the illness has got in, it can fight and overcome it—even modern medicine has acknowledged that the body is cured only when it decides to get cured; it is not the drugs per se that heal, for if the ailment is temporarily suppressed by a drug without the body’s will, it grows up again elsewhere in some other form until the body itself has decided to be cured. But this implies only a defensive power, the power to react against an invading enemy—it is not true freedom. 
...the substance [body] itself is used to each thing having its effect, to illnesses following a particular course and certain things even being necessary for it to be cured. This process [healing] is very subtle, and it doesn't come from the intellect, which can have a totally different interpretation of it; it's rather a kind of consciousness ingrained in physical substance, and that's what’s addressed and shows certain movements, certain vibrations and so forth. ... In other words, a direct intervention of the Lord, who doesn’t follow the beaten path, but does things… in His own way. 
(...that power in Matter, very powerful deep blue light which has such powerful vibrations; it is able to heal, for example and change the functioning of the organs, a really a very powerful thing materially. 
Process of Healing
Healing comes not from the head but from the heart. 
...when you have had either an experience or, like this, some kind of phenomenon or an illness (above all in the case of illness or even an accident), the body remembers for a very long time. If you want to be completely cured, you must cure this memory in the body, this is absolutely indispensable. And whether you know it or not, you work in order to cure the memory in the body. When the remembrance is effaced, the body is truly healed.
Unfortunately, instead of destroying the remembrance [of illness], you push it back. Most of the time you push it down into the subconscient and sometimes into the inconscient, still more deep. Well now, if it is pushed back, if it is not completely effaced, then very gently, very gently, without seeming to do so at all it comes up to the surface; and something of which you have been cured for years, if by chance it crosses your mind simply like that, just like a little dart, as fast as that, like a passing dart: “Why, at this time I had that”, you may be sure that sooner or later—a few seconds, a few minutes, a few hours or days later,it will return. You can… It may come back in a much milder form, it may come back in the same form, it may come even more strongly. That depends on your inner state. If you are in a pessimistic state, it will come back more strongly. If you are in an optimistic state, it will be much weaker. But it will come back and you will have to begin the battle all over again against the memory of your body so as to destroy it—if this time you are more attentive. If you can destroy it, you are cured. But if you don’t destroy it, it will return. It will take a longer or shorter time, it will be more or less total, but it will return. It can come back in a flash. If you are wide awake and, when it returns, if you have enough knowledge and indeed enough clear-sightedness to tell yourself, “Well, here is that wretched remembrance come back again to play its tricks”, then you can give, can strike a violent blow and indeed destroy its reality. If you know how to do this, then it is an opportunity to get rid of the thing immediately. But it is not very easy to do this. 
The pains in the body come from the same source as the trouble in the vital nature; both are attacks from the same outside Force that wants to mislead or, when it cannot mislead, to trouble and disturb you. When once you can get rid of the vital invasion and prevent its recurrence, it will be easier to get rid too of the physical trouble whose origin is nervous (vital-physical); although its symptoms seem to be those of a physical illness, it is really an attack on the nervous part and a weakening of it for the time that gives you these pains. Remain always quiet and persist in opening yourself. The Force that releases you from the vital trouble, can also remove the disturbance in the nervous part and the physical body. 
And with the whole process [healing process], but not the mentalized process, not at all: the vibratory process, showing how the Force comes, acts, and at once… Oh, it was very, very interesting, because there was the part played by the inconscient, the part played by conscious reactions, the part played by the will (tremendous, an enormous part), the part played by mental suggestion (tremendous too), and… the action of the supreme Vibration. 
Healing Through True Knowledge
...knowledge of reality, however unpalatable, is almost the first requisite. This knowledge often enough is best brought home to us through blows and bleedings. True, idealistic people, sensitive people, refined natures smart under such disillusionments more than do others who are somewhat thick-skinned, but that is no reason why fine feelings should be deprecated and the keen edge of fine susceptibilities be blunted. The thing is to learn to detach oneself from any such experience and learn to look at such perversions of others from a higher altitude from where one can regard these manifestations in the proper perspective—the impersonal one. Then our difficulties really and literally become opportunities. For knowledge, when it goes to the root of our troubles, has in itself a marvellous healing-power as it were. As soon as you touch the quick of the trouble, as soon as you, diving down and down, get at what really ails you, the pain disappears as though by a miracle. Unflinching courage to reach true Knowledge is therefore of the very essence of Yoga. No lasting superstructure can be erected except on a solid basis of true Knowledge. The feet must be sure of their ground before the head can hope to kiss the skies. 
By knowledge arriving at conscious oneness with that which we know,—for by identity alone can complete and real knowledge exist,—the division is healed and the cause of all our limitation and discord and weakness and discontent is abolished. 
Knowledge is not complete if it merely shows us how to get away from relations to that which is beyond relations, from personality to impersonality, from multiplicity to featureless unity. It must also give us that key, that secret of the whole play of relations, the whole variation of multiplicity, the whole clash and interaction of personalities for which cosmic existence is seeking. And knowledge is still incomplete if it gives us only an idea and cannot verify it in experience; we seek the key, the secret in order that we may govern the phenomenon by the reality it represents, heal its discords by the hidden principle of concord and unification behind them and arrive from the converging and diverging effort of the world to the harmony of its fulfilment. Not merely peace, but fulfilment is what the heart of the world is seeking and what a perfect and effective self-knowledge must give to it; peace can only be the eternal support, the infinite condition, the natural atmosphere of self-fulfilment. 
Healing Through Faith
The faith in spiritual things that is asked of the sadhak is not an ignorant but a luminous faith, a faith in light and not in darkness. It is called blind by the sceptical intellect because it refuses to be guided by outer appearances or seeming facts,—for it looks to the truth behind,—and does not walk on the crutches of proof and evidence. It is an intuition,—an intuition not only waiting for experience to justify it, but leading towards experience. If I believe in self-healing, I shall after a time find out the way to heal myself—if I have faith in transformation, I can end by laying my hand on and unravelling the whole process of transformation. But if I begin with doubt and go on with more doubt, how far am I likely to go on the journey? 
If people had an absolute faith in the healing power of the Grace, perhaps they would spare themselves quite a few diseases. 
It must be an integral faith and it must be absolute. And it must be of the right kind, not merely a force of mental thought or will, but something more and deeper. The will put forth by the mind sets up opposite reactions and creates a resistance. ...Mental faith is not sufficient; it must be completed and enforced by a vital and even a physical faith, a faith of the body. If you can create in yourself an integral force of this kind in all your being, then nothing can resist it; but you must reach down to the most subconscious, you must fix the faith in the very cells of the body. 
As a practical means of overcoming this subconscient fear each time that something of it comes to the surface, the more enlightened part of the being must impress on the body the necessity of an entire trust in the Divine’s Grace, the certitude that this Grace is always working for the best in our self as well as in all, and the determination to submit entirely and unreservedly to the Divine’s Will.
The body must know and be convinced that its essence is divine and that if no obstacle is put in the way of the Divine’s working, nothing can harm us. This process must be steadily repeated until all recurrence of fear is stopped. And then even if the illness succeeds in making its appearance, its strength and duration will be considerably diminished until it is definitively conquered. 
...healing by faith in the cells is an actual fact and a law of Nature and has been demonstrated often enough even apart from Yoga. The way to get faith and everything else is to insist on having them and refuse to flag or despair or give up until one has them—it is the way by which everything has been got since this difficult world began to have thinking and aspiring creatures upon it. It is to open always, always to the Light and turn one's back on the darkness. It is to refuse the voices that cry persistently, “You cannot, you shall not, you are incapable, you are the puppet of a dream”—for these are the enemy voices, they cut one off from the result that was coming by their strident clamour and then triumphantly point to the barrenness of result as a proof of their thesis. 
...the best friend one can have—isn't he the Divine, to whom one can say everything, reveal everything? For there indeed is the source of all compassion, of all power to efface every error when it is not repeated, to open the road to true realisation; it is he who can understand all, heal all, and always help on the path, help you not to fail, not to falter, not to fall, but to walk straight to the goal. He is the true friend, the friend of good and bad days, the one who can understand, can heal, and who is always there when you need him. When you call him sincerely, he is always there to guide and uphold you—and to love you in the true way. 
There is necessary a faith,śraddhā, in the power of the mind to lay its will on the state and action of the body, such as those have who heal disease by faith, will or mental action; but we must seek this control not only for this or any other limited use, but generally as a legitimate power of the inner and greater over the outer and lesser instrument. This faith is combated by our past habits of mind, by our actual normal experience of its comparative helplessness in our present imperfect system and by an opposing belief in the body and physical consciousness. For they too have a limiting śraddhā of their own which opposes the idea in the mind when it seeks to impose on the system the law of a higher yet unattained perfection. But as we persist and find this power giving evidence of itself to our experience, the faith in the mind will be able to found itself more firmly and grow in vigour and the opposing faith in the body will change, admit what it first denied and not only accept in its habits the new yoke but itself call for this higher action. Finally we shall realise the truth that this being we are is or can become whatever it has the faith and will to be,—for faith is only a will aiming at greater truth,—and cease to set limits to our possibility or deny the potential omnipotence of the Self in us, the divine Power working through the human instrument. 
Healing Through Shakti
We can become aware of the existence and presence of the universal Shakti in the various forms of her power. At present we are conscious only of the power as formulated in our physical mind, nervous being and corporeal case sustaining our various activities. But if we can once get beyond this first formation by some liberation of the hidden, recondite, subliminal parts of our existence by Yoga, we become aware of a greater life force, a pranic Shakti, which supports and fills the body and supplies all the physical and vital activities,—for the physical energy is only a modified form of this force,—and supplies and sustains too from below all our mental action. This force we feel in ourselves also, but we can feel it too around us and above, one with the same energy in us, and can draw it in and down to aggrandise our normal action or call upon and get it to pour into us. It is an illimitable ocean of Shakti and will pour as much of itself as we can hold into our being. This pranic force we can use for any of the activities of life, body or mind with a far greater and effective power than any that we command in our present operations, limited as they are by the physical formula. The use of this pranic power liberates us from that limitation to the extent of our ability to use it in place of the body-bound energy. It can be used so to direct the prana as to manage more powerfully or to rectify any bodily state or action, as to heal illness or to get rid of fatigue, and to liberate an enormous amount of mental exertion and play of will or knowledge. The exercises of Pranayama are the familiar mechanical means of freeing and getting control of the pranic energy. They heighten too and set free the psychic, mental and spiritual energies which ordinarily depend for their opportunity of action on the pranic force.
The pranic Shakti can be directed not only upon ourselves, but effectively towards others or on things or happenings for whatever purposes the will dictates. Its effectivity is immense, in itself illimitable, and limited only by defect of the power, purity and universality of the spiritual or other will which is brought to bear upon it; but still, however great and powerful, it is a lower formulation, a link between the mind and body, an instrumental force. There is a consciousness in it, a presence of the spirit, of which we are aware, but it is encased, involved in and preoccupied with the urge to action. It is not to this action of the Shakti that we can leave the whole burden of our activities; we have either to use its lendings by our own enlightened personal will or else call in a higher guidance; for of itself it will act with greater force, but still according to our imperfect nature and mainly by the drive and direction of the life-power in us and not according to the law of the highest spiritual existence. 
Healing Through Self-Realisation
The first step of self-realisation, is to enthrone the soul, the divine psychic individual in the place of the ego. The next step is to become aware of the eternal self in us unborn and one with the self of all beings. This self-realisation liberates and universalises; even if our action still proceeds in the dynamics of the Ignorance, it no longer binds or misleads because our inner being is seated in the light of self-knowledge. The third step is to know the Divine Being who is at once our supreme transcendent Self, the Cosmic Being, foundation of our universality, and the Divinity within of which our psychic being, the true evolving individual in our nature, is a portion, a spark, a flame growing into the eternal Fire from which it was lit and of which it is the witness ever living within us and the conscious instrument of its light and power and joy and beauty. Aware of the Divine as the Master of our being and action, we can learn to become channels of his Shakti, the Divine Puissance, and act according to her dictates or her rule of light and power within us. Our action will not then be mastered by our vital impulse or governed by a mental standard, for she acts according to the permanent yet plastic truth of things,—not that which the mind constructs, but the higher, deeper and subtler truth of each movement and circumstance as it is known to the supreme knowledge and demanded by the supreme will in the universe. ...The division of our being from the being of others can only be healed by removing the divorce of our nature from the inner soul-reality, by abolishing the veil between our becoming and our self-being, by bridging the remoteness of our individuality in Nature from the Divine Being who is the omnipresent Reality in Nature and above Nature. 
Healing as an Integrative Process
Every time one has the feeling of having gained a victory, one finds out that this victory was incomplete, partial, fugitive. This is a fact one can always observe if one looks carefully at oneself. Not that things are necessarily what they were before, no, something has changed, but everything has not changed and not changed completely.
This is very apparent, very noticeable in physical conquests over the body. Through a very assiduous labour one succeeds in overcoming a weakness, a limitation, a bad habit, and one believes this is a definitive victory; but after some time or at times immediately one realises that nothing is completely done, nothing is definitive, that what one thought to have accomplished has to be done again. For only a total change of consciousness and the intervention of a new force, a reversal of consciousness can make the victory complete.
In the old Chaldean tradition, very often the young novices were given an image when they were invested with the white robe; they were told: Do not try to remove the stains one by one, the whole robe must be purified. Do not try to correct your faults one by one, to overcome your weaknesses one by one, it does not take you very far. The entire consciousness must be changed, a reversal of consciousness must be achieved, a springing up out of the state in which one is towards a higher state from which one dominates all the weaknesses one wants to heal, and from which one has a full vision of the work to be accomplished.
I believe Sri Aurobindo has said this: things are such that it may be said that nothing is done until everything is done. One step ahead is not enough, a total conversion is necessary. 
...you have to go on steadily healing the rift between the two parts of the being. The division is very usual, almost universal in human nature, and the following of the lower impulse in spite of the contrary will in the higher parts happens to almost everybody. ...By constant effort and aspiration one can arrive at a turning point when the psychic asserts itself and what seems a very slight psychological change or reversal alters the whole balance of the nature. 
In the first stage the soul is still subject to the reactions of the duality, still subject therefore to the lower Prakriti; it is depressed or hurt by the cosmic suffering, elated by the cosmic joy. We suffer the joys of others, suffer their griefs; and this oneness can be carried even into the body. … But there must be a oneness with Sachchidananda in his freedom as well as with the subjection of the lower being to the reactions of Prakriti. This is achieved when the soul is free and superior to the cosmic reactions which are then felt only in the life, mind and body and as an inferior movement; the soul understands, accepts the experience, sympathises, but is not overpowered or affected, so that at last even the mind and body learn also to accept without being overpowered or even affected except on their surface. And the consummation of this movement is when the two spheres of existence are no longer divided and the mind, life and body obeying utterly the higher law grow into the spirit's freedom; free from the lower or ignorant response to the cosmic touches, their struggle and their subjection to the duality ceases. This does not mean insensibility to the subjection and struggles and sufferings of others, but it does mean a spiritual supremacy and freedom which enables one to understand perfectly, put the right values on things and heal from above instead of struggling from below. It does not inhibit the divine compassion and helpfulness, but it does inhibit the human and animal sorrow and suffering. 
Role of Psychic Being
Healing Through Sorrow and Suffering
...the Divine's state of compassion is translated in the psychic consciousness by a sorrow that is not egoistic, a sorrow that is the expression of the identification through sympathy with universal sorrow. ...There is a mixture, but as soon as the psychic gets mingled in the sorrow, there is an element of "reversed compassion" which comes into the being and, if one can disentangle the two, concentrate upon that, come out of one's ego and unite with this reversed compassion, through this one can come into contact with the great universal Compassion which is something immense, vast, calm, powerful, deep, full of perfect peace and an infinite sweetness.If one just knows how to deepen one's sorrow, go right to its very heart, rise beyond the egoistic and personal part and go deeper, one can open the door of a great revelation. That does not mean that you must seek sorrow for sorrow’s sake, but when it is there, when sorrow is there, when it comes upon you, always if you can manage to rise above the egoism of your sorrow—seeing first which is the egoistic part, what it is that makes you suffer, what the egoistic cause of your suffering is, and then rising above that and going beyond, towards something universal, towards a deep fundamental truth, then you enter that infinite Compassion, and there, truly it is a psychic door that opens...You feel...that immensity of an infinite sweetness, a great peace, which understands everything but not intellectually, which has compassion for all things, which can embrace all things and so heal all things. 
Divine Seeking and Love
...the most intimate character of the psychic is its pressure towards the Divine through a sacred love, joy and oneness. It is a 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 and mind's reverence for the Guru, the union of the God-seekers, a spiritual compassion for this 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. It opens to a universal Divine Love, a vast compassion, an intense and immense will for the good of all, for the embrace of the World-Mother enveloping or gathering to her her children, the divine Passion that has plunged into the night for the redemption of the world from the universal Inconscience. It is not attracted or misled by mental imitations or any vital misuse of these great deep-seated Truths of existence; it exposes them with its detecting search-ray and calls down the entire truth of divine Love to heal these malformations, to deliver mental, vital, physical love from their insufficiencies or their perversions and reveal to them their true abounding share of the intimacy and the oneness, the ascending ecstasy and the descending rapture. 
Ascent and Descent
All true Truth of love and of the works of love the psychic being accepts in their place: but its flame mounts always upward and it is eager to push the ascent from lesser to higher degrees of Truth, since it knows that only by the ascent to a highest Truth and the descent of that highest Truth can Love be delivered from the cross and placed upon the throne. Only by the ascent to the original Truth can the deformation be healed and all the works of love, as too all the works of knowledge and of life, be restored to a divine significance and become part of an integral spiritual existence. 
...this ascent, this successive fixing in higher and higher principles, does not carry with it the abandonment of the lower grades, any more than a status of existence in the lower grades means the entire absence of the higher principles. This heals the objection against the evolutionary theory created by these sharp lines of difference; for if the rudiments of the higher are present in the lower creation and the lower characters are taken up into the higher evolved being, that of itself constitutes an indubitable evolutionary process. What is necessary is a working that brings the lower gradation of being to a point at which the higher can manifest in it; at that point a pressure from some superior plane where the new power is dominant may assist towards a more or less rapid and decisive transition by a bound or a series of bounds. ... 
Content curated by Harpreet Kaur
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