Nothing in the many processes of Nature, whether she deals with men or with things, comes by chance or accident or is really at the mercy of external causes.
We can arrive at a point of view where the preservation of the individual activities is no longer inconsistent with our comprehension of the cosmic consciousness or our attainment to the transcendent and supracosmic.
There is the physical mind which is mechanical but the awareness which is the essential character (dharma) of the mind is also to some extent present there.
But what after all, behind appearances, is this seeming mystery? We can see that it is the Consciousness which had lost itself returning again to itself, emerging out of its giant self-forgetfulness, slowly, painfully, as a Life that is would be sentient, half-sentient, dimly sentient, wholly sentient and finally struggles to be more than sentient, to be again divinely selfconscious, free, infinite, immortal.
The most vital issue of the age is whether the future progress of humanity is to be governed by the modern economic and materialistic mind of the West or by a nobler pragmatism guided, uplifted and enlightened by spiritual culture and knowledge.
What you call the psychic being is the mind of the vital. The heart is the seat of this mind. And this mind is the essence of the senses. It receives things from outside, acts upon things that are outside - knows, gives consent, takes interest in them. But this mind cannot be the Ishwara, but it is the knower, the giver of the consent.
In the normal play of our mind there are all sorts of perversions; hence the need to stop all these things and inculcate right thinking, right willing - in other words, Truth must be established.
If a religion is not universal, it cannot be eternal. A narrow religion, a sectarian religion, an exclusive religion can live only for a limited time and a limited purpose.