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The Soul Immediately Separates Truth from Falsehood · Sri Aurobindo Studies

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  Our minds can be confused or manipulated.
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  We can misinterpret what we see or hear or feel.
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  Our vital nature can be LED astray by the promptings of
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  various vital reactions, including desire, lust, anger,
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  as well as feelings the external nature considers positive as
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  well as negative. Our physical being can be lulled
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  into complacency by comfort, having its hunger and thirst and
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  other basic needs met. Our external ego personality can
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  be misled through appeals to vanity, to the appearances, to
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  status. All of these things wind up
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  distorting our understanding of what is true and what is false.
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  They lead to mistakes in understanding, judgment and
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  action. They are mutable, subject to
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  change as we age, As we undergo the changes that take place in
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  the external life, we find the distortions compounding and at
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  the same time creating a rigid framework that is unwilling or
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  unable to break out of the wall of falsehood that we have built
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  through a lifetime of reactions. We thus tend to address our
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  changing circumstances with a fixed and rigid view built up
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  through the habits of a lifetime, the expectations built
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  up through our training, education, and the expectations
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  of our social setting. The soul is of another character
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  as the spark of the Divine. The soul knows the truth of our
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  existence not by the slow process of fact gathering,
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  sorting, comparison and analysis, but by virtue of the
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  fact that it is itself identified with the truth of
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  existence. The vibrations it receives
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  either resonate with that truth or not.
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  It thus immediately knows when something false has been
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  presented to it, just as it knows when the resonance
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  conforms to the truth of existence.
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  The soul is not insistent as it knows that the development of
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  the body, life and mind, the ego, personality and the
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  maturation process that takes place needs time and freedom.
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  It knows and does not generally impose itself until the being
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  itself calls for the truth, Trigurobindo writes quote at the
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  beginning. The soul in nature, the psychic
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  entity whose unfolding is the first step towards a spiritual
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  change, is an entirely veiled part of us, although it is that
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  by which we exist and persist as individual beings in nature.
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  The other parts of our natural composition are not only mutable
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  but perishable. But the psychic entity in US
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  persists and is fundamentally the same always.
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  It contains all essential possibilities of our
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  manifestation, but is not constituted by them.
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  It is not limited by what it manifests, not contained by the
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  incomplete forms of the manifestation, not tarnished by
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  the imperfections and impurities, the defects and
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  deprivations of the surface being.
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  It is an ever pure flame of the divinity in things, and nothing
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  that comes to it, nothing that enters into our experience, can
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  pollute its purity or extinguish the flame.
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  This spiritual stuff is Immaculate and luminous, and
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  because it is perfectly luminous, it is immediately,
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  intimately, directly aware of truth of being and truth of
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  nature. It is deeply conscious of truth
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  and good and beauty, because truth and good and beauty are
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  akin to its own native character forms of something that is
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  inherent in its own substance. It is aware also of all that
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  contradicts these things, of all that deviates from its own
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  native character of falsehood and evil and the ugly and the
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  unseemly. But it does not become those
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  things, nor is it touched or changed by these opposites of
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  itself which so powerfully affect its outer instrumentation
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  of mind, life, and body. For the soul, the permanent
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  being us puts forth and uses mind, life and body as its
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  instruments, undergoes the envelopment of their conditions,
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  but is other and greater than its members.
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  End Quote. Reference Srioro Bindu and the
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  Mother, the psychic being soul, its nature, mission and
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  evolution. Section 2.
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  Role, function and Action of the Psychic.
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  Pages 50 to 51.