Sri Aurobindo: Once one passes beyond Overmind to Supermind, one enters into a consciousness to which the norms of the other planes do not at all apply and in which the same Truth, e.g. Sachchidananda and truth of this universe, is seen in quite a different way and has a different dynamic consequence. This necessarily results from the fact that Supermind has an indivisible knowledge, while Overmind proceeds by union in division and Mind by division taking division as the ﬁrst fact, for that is the natural process of its knowledge.  In all planes the essential experience of Sachchidananda, pure Existence, Consciousness, Bliss is the same and Mind is often contented with it as the sole Truth and dismisses all else as part of the grand Illusion, but there is also a dynamic experience of the Divine or of Existence (e.g. as One and Many, Personal and Impersonal, the Inﬁnite and Finite etc.) which is essential for the integral knowledge. The dynamic experience is not the same in the lower planes as in the higher, in the intermediate spiritual planes and in the Supramental. In these the oppositions can only be put together and harmonised, in the Supermind they fuse together and are inseparably one; that makes an enormous difference.


Sri Aurobindo: The universe is dynamism, movement — the essential experience of Sachchidananda apart from the dynamism and movement is static. The full dynamic truth of Sachchidananda and the universe and its consequence cannot be grasped by any other consciousness than the Supermind, because the instrumentation in all other (lower) planes is inferior and there is therefore a disparity between the fullness of the static experience and the incompleteness of the dynamic power, knowledge, result of the inferior light and power of other planes. This is the reason why the consciousness of the other spiritual planes even if it descends can make no radical change in the earth-consciousness, it can only modify or enrich it. The radical transformation needs the descent of a supramental power and nature.  One cannot speak of two classes of Sachchidananda, for Sachchidananda is the same always — but the knowledge of Sachchidananda and the universe differs according to the degree of the consciousness which has the experience.


Sri Aurobindo: The personal realisation of the Divine may be sometimes with Form, sometimes without Form. Without Form, it is the Presence of the living Divine Person, felt in everything. With Form, it comes with the image of the One to whom worship is offered. The Divine can always manifest himself in a form to the bhakta or seeker. One sees him in the form in which one worships or seeks him or in a form suitable to the Divine Personality who is the object of the adoration.


Sri Aurobindo: How it manifests depends on many things and it is too various to be reduced to a single rule. Sometimes it is in the heart that the Presence with the form is seen, sometimes in any of the other centres, sometimes above and guiding from there; sometimes it is seen outside and in front as if an embodied Person. Its advantages are an intimate relation and constant guidance or if felt or seen within, a very strong and concrete realisation of the constant Presence. But one must be very sure of the purity of one’s adoration and seeking — for the disadvantage of this kind of embodied relation is that other Forces can imitate the Form or counterfeit the voice and the guidance and this gets more force if it is associated with a constructed image which is not the true thing. Several have been


Sri Aurobindo: misled in this way because pride, vanity or desire was strong in them and robbed them of the ﬁner psychic perception that is not mental and can at once turn the Mother’s light on such misleadings or errors.    It is the supramental Power that transforms mind, life and body — not the Sachchidananda consciousness which supports impartially everything. But it is by having experience of the Sachchidananda, pure existence-consciousness-bliss, that the ascent to the supramental and the descent of the supramental become (at a much later stage) possible. For ﬁrst one must get free from the ordinary limitation by the mental, vital and physical formations, and the experience of the Sachchidananda peace, calm, purity and wideness gives this liberation.


Sri Aurobindo: The supermind has nothing to do with passing into a blank.  It is the Mind overpassing its own limits and following a negative and quietistic way to do it that reaches the big blank. The Mind, being the Ignorance, has to annul itself in order to enter into the supreme Truth — or, at least, so it thinks. But the supermind being the Truth-Consciousness and the Divine Knowledge has no need to annul itself for the purpose.   The Will of Sachchidananda can act under different conditions in the Knowledge or the Ignorance.


Sri Aurobindo: The Supermind is the Truth Consciousness, the Knowledge, and the will there works out spontaneously the unmixed Knowledge — whereas below the Supermind it allows the forces to play in quite another way and supports them or intervenes according to the need of the play in the Ignorance.    In the supermind, consciousness is existence eternally aware both and of what it is and also of what it intends to do with itself and become for its own Ananda. Consciousness and knowledge there are one.  (1) I mean by the supracosmic Reality the supreme Sachchidananda who is above this and all manifestations, not bound by any, yet from whom all manifestation proceeds and all universe.


Sri Aurobindo: (2) The supramental and the supracosmic are not the same.  If it were so there could be no supramental world and no descent of the supramental principle into the material world — we would be brought back to the idea that the divine Truth and Reality can only exist beyond and the universe, any universe can only be a half-truth or an illusion of ignorance.  (3) I mean by the supramental the Truth-Consciousness whether above or in the universe by which the Divine knows not only his own essence and being but his manifestation also.  Its fundamental character is knowledge by identity, by that the Self is known, the Divine Sachchidananda is known, but also the truth of the manifestation is known, because this too is That —, etc. Mind is an instrument of the Ignorance trying to know — Supermind is the Knower possessing knowledge because one with it and the known, therefore seeing all things in the Light of His own Truth, the light of their true Self which is He.


Sri Aurobindo: It is a dynamic and not only a static Power, not only a Knowledge, but a Will according to Knowledge — there is a supramental Power or Shakti which can manifest directly its world of Light and Truth in which all is luminously based on the harmony and unity of the One, not disturbed by a veil of Ignorance or any disguise. The Supermind therefore does not transcend all manifestation, but it is above the triplicity of mind, life and matter which is our present experience of this manifestation.  (4) The Overmind is a sort of delegation from the Supermind (this is a metaphor only) which supports the present evolutionary universe in which we live here in Matter. If Supermind were to start here from the beginning as the direct creative Power, a world of the kind we see now would be impossible; it would have been full of the divine Light from the beginning, there would be no involution in the inconscience of Matter, consequently no gradual striving evolution of consciousness in Matter. A line is therefore drawn between the higher half of the universe of consciousness,, and the lower half,.


Sri Aurobindo: The higher half is constituted of Sat, Chit, Ananda, Mahas (the supramental) — the lower half of mind, life, Matter. This line is the intermediary Overmind which, though luminous itself, keeps from us the full indivisible supramental Light, depends on it indeed, but in receiving it, divides, distributes, breaks it up into separated aspects, powers, multiplicities of all kinds, each of which it is possible by a further diminution of consciousness such as we reach in Mind to regard as the sole or the chief Truth and all the rest as subordinate or contradictory to it.  To this action of the Overmind may be applied the words of the Upanishad, “The face of the Truth is covered by a golden Lid”, or those of the Vedic. Here there is the working of a sort of which makes possible the predominance of. It is by this primitive divisional principle that the Mind is enabled to regard for example the Impersonal as the Truth and the Personal as only a mask or the personal Divine as the greatest Truth and impersonality as only an aspect; it is so too that all the conﬂicting philosophies and religions arise, each exalting one aspect or potentiality of Truth presented to Mind as the whole sufﬁcient explanation of things or exalting one of the Divine’s Godheads above all others as the true God than whom there can be no other or none so high or higher.


Sri Aurobindo: This divisionary principle pursues man’s mental knowledge everywhere and even when he thinks he has arrived at the ﬁnal unity and harmony, it is only a constructed unity based on an Aspect. It is so that the scientist seeks to found the unity of knowledge on some original physical aspect of things, Energy or Matter, Electricity or Ether, or the Mayavadin thinks he has arrived at absolute Adwaita by cutting existence into two and calling the upper side Brahman and the lower side Maya. It is the reason why mental knowledge can never arrive at a ﬁnal solution of anything, for the aspects of Existence as distributed by Overmind are numberless and one can go on multiplying philosophies and religions for ever.  In the Overmind itself there is not this confusion, for the Overmind knows the One as the support, essence, fundamental power of all things, but in the dynamic play proper to it it lays emphasis on its divisional power of multiplicity and seeks to give each Power or Aspect its full chance to manifest, relying on the underlying Oneness to prevent disharmony or conﬂict.  Each Godhead, as it were, creates his own world, but without conﬂict with others; each Aspect, each Idea, each Force of things can be felt in its full separate energy or splendour and work out its values, but this does not create a disharmony because the Overmind has the sense of the Inﬁnite and in the true (not spatial) Inﬁnite many concording inﬁnities are possible.


Sri Aurobindo: This peculiar security of Overmind is however not transferable to the lower planes of consciousness which it supports and governs, because as one descends in the scale the stress on division and multiplicity increases and in the Mind the underlying oneness becomes vague, abstract, indeterminate and indeterminable and the only apparent concreteness is that of the phenomenal which is by its nature a form and representation — the self-view of the One has already begun to disappear. Mind acts by representations and constructions, by the separation and weaving together of its constructed data; it can make a synthetic construction and see it as the whole, but when it looks for the reality of things, it takes refuge in abstractions — it has not the concrete vision, experience, contact sought by the mystic and the spiritual seeker. To know Self and Reality directly or truly, it has to be silent and reﬂect some light of these things or undergo selfexceeding and transformation, and this is only possible either by a higher Light descending into it or by its ascent, the taking up or immergence of it into a higher Light of existence. In Matter, descending below Mind, we arrive at the acme of the principle of fragmentation and division; the One, though secretly there, is lost to knowledge and we get the fullness of the Ignorance, even a fundamental Inconscience out of which the universe has to evolve consciousness and knowledge.  (5) If we regard Vaikuntha or Goloka each as the world of a Divinity, Vishnu or Krishna, we would be naturally led to seek its place or its origin in the Overmind plane.


Sri Aurobindo: The Overmind is the plane of the highest worlds of the Gods. But Vaikuntha and Goloka are human conceptions of states of being that are beyond humanity. Goloka is evidently a world of Love, Beauty and Ananda full of spiritual radiances (the cow is the symbol of spiritual light) of which the souls there are the keepers or possessors, Gopas and Gopis. It is not necessary to assign any single plane to this manifestation — in fact there can be a reﬂection or possession of it or of its conditions on any plane of consciousness — the mental, vital or even the subtle physical plane. The explanation of it which you mention is not therefore excluded, it is quite feasible.


Sri Aurobindo: (6) It is not possible to situate Nirvana as a world or plane, for the Nirvana push is to a withdrawal from world and worldvalues; it is therefore a state of consciousness or rather of superconsciousness without habitation or level. There is more than one kind of Nirvana (extinction or dissolution) possible. Man being a mental being in a body,, makes this attempt at retreat from the cosmos through the spiritualised mind, he cannot do otherwise and it is this that gives it the appearance of an extinction or dissolution,,; for extinction of the mind and all that depends on it including the separative ego in something Beyond is the natural way, almost the indispensable way for such a withdrawal. In a more afﬁrmative Yoga seeking transcendence but not withdrawal there would not be this indispensability, for there would be the way already alluded to of self-exceeding or transformation of the mental being. But it is possible also to pass to that through a certain experience of Nirvana, an absolute silence of mind and cessation of its activities, constructions, representations which can be so complete that not only to the silent mind but also to the passive senses the whole world is emptied of its solidity and reality and things appear only as unsubstantial forms without any real habitations or else ﬂoating in something that is a nameless Inﬁnite: this Inﬁnite or else something still beyond is That which alone is real; an absolute calm, peace, liberation would be the resulting state.


Sri Aurobindo: Action would continue, but no initiation or participation in it by the silent liberated consciousness; a nameless Power would do all until there began the descent from above which would transform the consciousness, making its silence and freedom a basis for a luminous knowledge, action, Ananda. But such a passage would be rare; ordinarily a silence of the mind, a liberation of the consciousness, a renunciation of its belief in the ﬁnal value or truth of the mind’s imperfect representations or constructions would be enough for the higher working to be possible.  (7) Now about the cosmic consciousness and Nirvana. Cosmic consciousness is a complex matter. To begin with, there are two sides to it, the experience of the Self free, inﬁnite, silent, inactive, one in all and beyond all and the direct experience of the cosmic Energy and its forces, workings and formations, this latter experience not being complete till one has the sense of being commensurate with the universe or pervading, exceeding and containing it.


Sri Aurobindo: Till then there may be direct contacts, communications, interchanges with cosmic forces, beings, movements, but not the full unity of mind with the cosmic Mind, of life with the cosmic Life, of body and physical consciousness with the cosmic material Energy and its substance. Again there may be a realisation of the Cosmic Self which is not followed by the realisation of the dynamic universal oneness. Or on the contrary there may be some dynamic universalising of consciousness without the experience of the free static Self omnipresent everywhere, — the preoccupation with and pleasure of the greater energies that one would thus experience would stop the way to that liberation. Also the identiﬁcation or universalisation may be more on one plane or level of consciousness than on another, predominantly mental or predominantly emotional (through universal sympathy or love) or vital of another kind (experience of the universal life forces) or physical. But in any case, even with the full realisation and experience it should be evident that this cosmic play would be something that one would ﬁnally feel as limited, ignorant, imperfect from its very nature.


Sri Aurobindo: The free soul might regard it untouched and unmoved by its imperfections and vicissitudes, do some appointed work, try to help all or be an instrument of the Divine, but neither the work nor the instrumentation would have anything like the perfection or even the full light, power, bliss of the Divine. This could only be gained by an ascension into higher planes of cosmic existence or their descent into one’s consciousness — and, if this were not envisaged or accepted, the push to Nirvana would still remain as a way of escape. The other way would be the ascent after death into these higher planes, — the heavens of the religions signify after all nothing but such an urge to a greater, luminous, beatiﬁc Divine Existence.  But, one might ask, if the higher planes or if the Overmind itself were to manifest their consciousness with all that power, light, freedom and vastness and these things were to descend into an individual consciousness here, would not that make unnecessary both the cosmic negation or the Nirvanic push and the urge towards some Divine Transcendence? But in the result, though one might live in a union with the Divine in a luminous wide free consciousness embracing the universe in itself and be a channel of great energies or creations, spiritual or external, yet this world here would remain fundamentally the same — there would be a gulf of difference between the Spirit within and its medium and stuff on which it acted, between the inner consciousness and the world in which it was working.


Sri Aurobindo: The achievement inner, subjective, individual might be perfect, but the dynamic outcome insufﬁcient, disparate, a mixture, not a perfect harmony of the inner and the outer, a new integral rhythm of existence here that could be called truly divine. Only a consciousness like the supramental, unconditioned and in perfect unity with its source, a Truth-Consciousness empowered to create its own free determinations would be able to establish some perfect harmony and rhythm of the higher hemisphere in this lowest rung of the lower hemisphere. Whether it is to do so or not depends on the signiﬁcance of the evolutionary existence; it depends on whether that existence is something imperfect in its very nature and doomed to frustration — in which case either a negative way of transcendence by some kind of Nirvana or a positive way of transcendence, perhaps by breaking the shining lid of Overmind,, into what is above it, would be the ﬁnal end of the soul escaping from this meaningless universe; unless indeed like the Amitabha Buddha one were held by compassion or else the Divine Will within to continue helping and sharing the upward struggle towards the Light of those here still in the darkness of the Ignorance. If on the contrary this world is a Lila of spiritual involution and evolution in which one power after another up to the highest is to appear as Matter, Life and Mind have already appeared out of an apparent indeterminate Inconscience, then another culmination is possible.


Sri Aurobindo: The push to Nirvana has two motive forces behind it. One is the sense of the imperfection, sorrow, death, suffering of this world — the original motive force of the Buddha. But for escape from these afﬂictions Nirvana might not be necessary, if there are higher worlds into which one can ascend where there is no such imperfection, sorrow, death or suffering. But this other possibility of escape is met by the idea that these higher worlds too are transient and part of the Ignorance, that one has to return here always till one overcomes the Ignorance, that the Reality and the cosmic existence are as Truth and Falsehood, opposite, incompatible. This brings in the second motive force, that of the call to Transcendence.


Sri Aurobindo: If the Transcendent is not only supracosmic but an aloof Incommunicable,, which one cannot reach except by a negation of all that is here, then some kind of Nirvana, an absolute Nirvana even is inevitable. If on the other hand the Divine is transcendent but not incommunicable, the call will still be there and the soul will leave the chequered cosmic play for the beatitude of the transcendent existence, but an absolute Nirvana would not be indispensable ; a beatiﬁc union with the Divine offers itself as the way before the seeker. This is the reason why the Cosmic Consciousness is not sufﬁcient and the push away from it is so strong, — it is only if the golden lid of the Overmind is overpassed and opened and the dynamic contact with the Supermind and a descent of its Light and Power here is intended that it can be otherwise.  The words supermind and supramental were ﬁrst used by me, but since then people have taken up and are using the word supramental for anything above the mind.


Sri Aurobindo:  The highest or true Vijnana is the supramental plane — the plane of the Divine Knowledge — it is only at the end of the sadhana, when there is the full siddhi that one can have free connection with that plane.     The Supramental is a higher level of consciousness than the mind in which one gets the direct truth of the Supreme and the whole truth.


Sri Aurobindo: One can meet the One in the mind, but it is an imperfect knowledge and experience.     It is only the supramental that is all Knowledge. All below that from Overmind to Matter is Ignorance — an Ignorance growing at each level nearer to the full Knowledge.


Sri Aurobindo: Below Supermind there may be Knowledge but it is not all Knowledge.     I have not said that everything is falsehood except the supramental Truth. I said that there was no complete Truth below the supramental.


Sri Aurobindo: In the Overmind the Truth of supermind which is whole and harmonious enters into a separation into parts, many Truths fronting each other and moved each to fulﬁl itself, to make a world of its own or else to prevail or take its share in worlds made of a combination of various separated Truths and Truth-forces. Lower down in the scale, the fragmentation becomes more and more pronounced, so as to admit of positive error, falsehood, ignorance, ﬁnally, inconscience like that of Matter. This world here has come out of the Inconscience and developed the Mind which is an instrument of Ignorance trying to reach out to the Truth through much limitation, conﬂict, confusion and error. To get back to Overmind, if one can do it completely, which is not easy for physical beings, is to stand on the borders of the supramental Truth with the hope of entry there.


Sri Aurobindo:   If the supermind were not to give us a greater and completer truth than any of the lower planes, it would not be worth while trying to reach it. Each plane has its own truths. Some of them are no longer true on a higher plane; e.g. desire and ego are truths of the mental, vital and physical Ignorance — a man there without ego or desire would be a tamasic automaton. As we rise higher, ego and desire appear no longer as truths, they are falsehoods disﬁguring the true person and the true will.


Sri Aurobindo: The struggle between the Powers of Light and the Powers of Darkness is a truth here — as we ascend above, it becomes less and less of a truth and in the supermind it has no truth at all. Other truths remain but change their character, importance, place in the whole. The difference or contrast between the Personal and Impersonal is a truth of the Overmind — there is no separate truth of them in the supermind, they are inseparably one. But one who has not mastered and lived the truths of Overmind cannot reach the supramental Truth. The incompetent pride of man’s mind makes a sharp distinction and wants to call all else untruth and leap at once to the highest truth whatever it may be — but that is an ambitious and arrogant error.


Sri Aurobindo: One has to climb the stairs and rest one’s feet ﬁrmly on each step in order to reach the summit.    Each plane is true in itself but only in partial truth to the Supermind. When these higher truths come into the physical they try to realise themselves there but can do so only in part and under the conditions of the material plane. It is only the Supermind that can overcome this difﬁculty.


Sri Aurobindo:   Supermind is not organised in the lower planes as the others are. It is only a veiled inﬂuence. Otherwise the supramental realisation would be easy.  Supermind is not merely a step higher than Overmind — it is beyond the line, that is, a different consciousness and power beyond the mental limit.


Sri Aurobindo:   It is hardly possible to say what the Supermind is in the language of Mind, even spiritualised Mind, for it is a different consciousness altogether and acts in a different way. Whatever may be said of it is likely to be not understood or misunderstood. It is only by growing into it that one can know what it is and this also cannot be done until after a long process by which mind heightening and illuminating becomes pure Intuition (not the mixed thing that ordinarily goes by that name) and Intuition widens and masses itself into Overmind; after that Overmind can be lifted into and suffused with Supermind till it undergoes a transformation.  In the Supermind all is self-known self-luminously, there are no divisions, oppositions or separated aspects as in Mind whose principle is division of Knowledge into parts and setting each part against another.


Sri Aurobindo: Overmind approaches this at its top and is often mistaken for Supermind, but it cannot reach it — except by uplifting and transformation.   By the Supermind is meant the full Truth-consciousness of the Divine Nature in which there can be no place for the principle of division and ignorance; it is always a full light and knowledge superior to all mental substance or mental movement. Between the Supermind and the human mind are a number of ranges, planes or layers of consciousness — one can regard it in various ways — in which the element or substance of mind and consequently its movements also become more and more illumined and powerful and wide. The Overmind is the highest of these ranges; it is full of lights and powers; but from the point of view of what is above it, it is the line of the soul’s turning away from the complete and indivisible knowledge and its descent towards the Ignorance.  For although it draws from the Truth, it is here that begins the separation of aspects of the Truth, the forces and their working out as if they were independent truths and this is a process that ends, as one descends to ordinary Mind, Life and Matter, in a complete division, fragmentation, separation from the indivisible Truth above.


Sri Aurobindo: There is no longer the essential, total, perfectly harmonising and unifying knowledge, or rather knowledge for ever harmonious because for ever one, which is the character of Supermind. In the Supermind mental divisions and oppositions cease, the problems created by our dividing and fragmenting mind disappear and Truth is seen as a luminous whole. In the Overmind there is not yet the actual fall into Ignorance, but the ﬁrst step is taken which will make the fall inevitable.


Sri Aurobindo: The Supermind is the One Truth deploying and determining the manifestation of its Powers — all these Powers working as a multiple Oneness, in harmony, without opposition or collision, according to the One Will inherent in all. The Overmind takes these Truths and Powers and sets each working as a force in itself with its necessary consequences — there can be harmony in their action, but the Overmind’s harmonies are synthetic and partial rather than inherent, total and inevitable and, as one descends from the highest Overmind, separation, collision and conﬂict of forces increase, separability dominates, ignorance grows, existence becomes a clash of possibilities, a mixture of conﬂicting half-truths, an unsolved and apparently unsolvable riddle and puzzle.   The Supermind is the Truth-Consciousness; below it there intervenes the Overmind of which the principle is to receive the powers of the Divine and try to work them out separately, each acting in its own right and working to realise a world of its own or, if it has to act with others, enforcing its own principle as much as possible. Souls descending into the Overmind act in the same way. The principle of separated Individuality is from here.


Sri Aurobindo: At ﬁrst still aware of its divine origin, it becomes as it descends still more and more separated and oblivious of it, governed by the principle of division and ego. For Mind is farther removed from the Truth than Overmind, Vital Nature is engrossed in the realisation of ignorant forces, while in Matter the whole passes into what seems an original Inconscience. It is the Overmind Maya that governs this world, but in Matter it has deepened into Inconscience out of which consciousness reemerges and climbs again bringing down into Matter life and mind, and opening in mind to the higher reaches — which are still in some direct connection with the Truth (Intuition, Overmind, Supermind).    At the time when these chapters [ The Synthesis of Yoga] were written, the name “overmind” had not been found, so there is no mention of it.


Sri Aurobindo: What is described in these chapters is the action of the supermind when it descends into the overmind plane and takes up the overmind workings and transforms them. It was intended in later chapters to show how difﬁcult even this was and how many levels there were between human mind and supermind and how even supermind, descending, could get mixed with the lower action and turned into something that was less than the true Truth. But these later chapters were not written.


Sri Aurobindo: The distinction [] has not been made in the because at that time what I now call the Overmind was supposed to be an inferior plane of the Supermind. But that was because I was seeing them from the Mind. The true defect of Overmind, the limitation in it which gave rise to a world of Ignorance, is seen fully only when one looks at it from the physical consciousness, from the result (Ignorance in Matter) to the cause (Overmind division of the Truth). In its own plane Overmind seems to be only a divided, many-sided play of the Truth, so can easily be taken by the Mind as a supramental province. Mind also when ﬂooded by the Overmind lights feels itself living in a surprising revelation of divine Truth.


Sri Aurobindo: The difﬁculty comes when we deal with the vital and still more with the physical. Then it becomes imperative to face the difﬁculty and to make a sharp distinction between Overmind and Supermind — for it then becomes evident that the Overmind Power (in spite of its lights and splendours) is not sufﬁcient to overcome the Ignorance because it is itself under the law of Division out of which came the Ignorance. One has to pass beyond and supramentalise Overmind so that mind and all the rest may undergo the ﬁnal change.


Sri Aurobindo: The Supermind is the total Truth Consciousness; the Overmind draws down the truths separately and gives them a separate activity — e.g. in the Supermind the Divine Peace and Power, Knowledge and Will are one. In the Overmind each of these becomes a separate aspect which can exist or act on its own lines apart from the others. When it comes down to Mind, this turns into an ignorance and incapacity — because Knowledge can come without a Will to support it or Peace can be disturbed by the action of Power etc.   Supermind by the way is synthetic only in the lowest spaces of itself where it has to prepare the principles of Overmind — synthesis is necessary only where analysis has taken place; one has dissected everything, put in pieces (analysis) so one has to piece together. But Supermind is unitarian, has never divided up, so it does not need to add and piece together the parts and fragments.


Sri Aurobindo: It has always held the conscious Many together as the conscious One.     To return to the supramental — the supramental is simply the direct self-existent Truth Consciousness and the direct selfeffective Truth Power. There can therefore be no question of jugglery about it.


Sri Aurobindo: What is not true is not supramental. As for calm and silence, there is no need of the supramental to get that. One can get it even on the level of Higher Mind which is the next above the human intelligence. I got these things in 1908, twenty-seven years ago and I can assure you they were solid enough and marvellous enough without any need of supramentality to make it more so! Again, a calm that “seems like motion”


Sri Aurobindo: is a phenomenon of which I know nothing. A calm or silence which can support or produce action — that I know and that is what I have had — the proof is that out of an absolute silence of the mind I edited the for four months and wrote 6 volumes of the, not to speak of all the letters and messages etc. etc. I have written since. If you say that writing is not an action or motion but only something that seems like it, a jugglery of the consciousness, — well, still out of that calm and silence I conducted a pretty strenuous political activity and have also taken my share in keeping up an Asram which has at least an appearance to the physical senses of being solid and material! If you deny that these things are material or solid (which of course metaphysically you can), then you land yourself plump into Shankara’s illusionism, and there I will leave you.  You will say however that it is not the Supramental but at most the Overmind that helped me to these non-nebulous motions.


Sri Aurobindo: But the Supermind is by deﬁnition a greater dynamic activity than mind or Overmind. I have said that what is not true is not supramental; I will add that what is ineffective is not supramental. And ﬁnally I will conclude by saying that I have not told that I have taken possession of the supramental — I only admit to be very near to it, or at least to its tail. But “very near” is — well, after all a relative phrase like all human phrases.   One must have already become intuitively conscious to know about the overmind and the supermind.


Sri Aurobindo: To give “signs” is useless, for the mind would only make mistakes in trying to judge by the “signs” — one has to become conscious within and know directly.  That [] is true of mental knowledge and will, but not of the higher knowledge-will. In the Supermind knowledge and will are one.   Knowledge and will have naturally to be one before either can act perfectly .


Sri Aurobindo:  Force and Knowledge are two different things and in the consciousness below supermind may go together or may not.  Overmind is the highest source of the cosmic consciousness available to the embodied being in the Ignorance. It is part of the cosmic consciousness — but the human individual when he opens into the cosmic usually remains in the cosmic Mind-LifeMatter receiving only inspirations and inﬂuences from the higher planes of Intuition and Overmind. He receives through the spiritualised higher and illumined mind the fundamental experiences on which spiritual knowledge is based; he can become even full of intuitive mind movements, illuminations, various kinds of powers and illumined light, liberation, Ananda. But to rise fully into the Intuition is rare, to reach the Overmind still rarer — although inﬂuences and experiences can come down from there


Sri Aurobindo: .   It is (sometimes directly, sometimes indirectly) by the power of the Overmind releasing the mind from its close partitions that the cosmic consciousness opens in the seeker and he becomes aware of the cosmic spirit and the play of the cosmic forces.  It is from or at least through the overmind plane that the original prearrangement of things in this world is effected; for from it the determining vibrations originally come. But there are corresponding movements on all the planes, the mind, the vital, the physical even, and it is possible in a very clear or illumined condition of the lower consciousness to become aware of these movements and understand the plan of things and be a conscious instrument or even, to a limited extent, a determinant Will or Force. But the stuff of the lower planes always mixes with the overmind forces and diminishes or even falsiﬁes and perverts their truth and power.


Sri Aurobindo: It is even possible for the Overmind to transmit to the lower planes of consciousness something of the supramental Light; but, so long as the Supermind does not directly manifest, its Light is modiﬁed in Overmind itself and still further modiﬁed in the application by the needs, the demands, the circumscribing possibilities of the individual nature. The success of this diminished and modiﬁed Light, e.g. in purifying the physical, cannot be immediate and absolute as the full and direct supramental action would be; it is still relative, conditioned by the individual nature and the balance of the universal forces, resisted by adverse powers, baulked of its perfect result by the unwillingness of the lower workings to cease, limited either in its scope or in its efﬁcacy by the want of a complete consent in the physical nature.     Probably what calls overmind is the ﬁrst “above-mind” layers of consciousness.


Sri Aurobindo: Or it may be experiences from the larger Mind or Vital ranges. To the human mind all these are so big that it is easy to take them for overmind or even supermind.  One can get indirect overmind touches if one opens into the cosmic consciousness, still more if one enters freely into that consciousness. Direct overmind experience cannot come unless part of the being at least is seated in the wideness and peace.   You cannot do it [ ] at present.


Sri Aurobindo: Only those who have got fully into the cosmic consciousness can do it and even they cannot do it at ﬁrst. One must ﬁrst go fully through the experience of higher mind and illumined mind and intuition before it can be done.  There are different planes of the Overmind. One is mental, directly creative of all the formations that manifest below in the mental world — that is the mental Overmind. Above is the overmind Intuition.


Sri Aurobindo: Still above are the planes of overmind that are more and more connected with the supermind and have a partly supramental character. Highest in the overmind ranges is the supramental Overmind or Overmind gnosis. But these are things you cannot understand until you get a higher experience.   It [] can for convenience be divided into four planes — mental overmind and the three you have written [ ] — but there are many layers in each and each of these can be regarded as a plane in itself.


Sri Aurobindo:   There are many stages in the transition from mental overmind to supramentalised overmind and then from that to supramental overmind and from that to supermind. Do not be in a hurry to say, “This is the last highest overmind.”


Sri Aurobindo: What you call supramental overmind is still overmind — not a part of the true Supermind. One cannot get into the true Supermind (except in some kind of trance or Samadhi) unless one has ﬁrst objectivised the overmind Truth in life, speech, action, external knowledge and not only experienced it in meditation and inner experience.  The Overmind receives the Divine Truth and disperses it in various formations and diverse play of forces, building thus different worlds out of this dispersion.  In the Intuition the nature of Knowledge is Truth not global or whole, but coming out in so many points, edges, ﬂashes of a Truth that is behind it and supplies it with its direct perceptions.


Sri Aurobindo: It is from the Overmind that all these different arrangements of the creative Truth of things originate. Out of the Overmind they come down to the Intuition and are transmitted from it to the Illumined and higher Mind to be arranged there for our intelligence. But they lose more and more of their power and certitude in the transmission as they come down to the lower levels. What energy of directly perceived Truth they have is lost in the human mind; for to the human intellect they present themselves only as speculative ideas, not as realised Truth, not as direct sight, a dynamic vision coupled with a concrete undeniable experience.  The Overmind has to be reached and brought down before the Supermind descent is at all possible — for the Overmind is the passage through which one passes from mind to Supermind.


Sri Aurobindo: The may be simply a form answering to the higher consciousness (overmental, intuitive etc.) and I suppose a being could be there working in that consciousness and body. It is not likely to be the supramental being and supramental body — for in that case the whole consciousness, thought, action subjective and objective would begin to be faultlessly true and irresistibly effective. Nobody has reached that stage yet, even the overmind is, for all but the Mother and myself, either unrealised or only an inﬂuence mostly subjective.  There are no Overmind dangers — it is only the lower consciousness misusing overmind or higher consciousness intimations that can make a danger. There are also no Overmind Falsehoods.


Sri Aurobindo: The Overmind is part of the Ignorance in this sense that it is the highest knowledge to which the Ignorance can attain, but the knowledge is still divided and so can be a knowledge of parts and aspects of the Truth, not the integral knowledge. As such it can be misused and turned into falsehood by the Mind.    What I said was that the scission between the two aspects of the Divine [] is a creation of the Overmind which takes various aspects of the Divine and separates them into separate entities. Thus it divides Sat, Chit and Ananda, so that they become three separate aspects different from each other.


Sri Aurobindo: In fact in the Reality there is no separateness, the three aspects are so fused into each other, so inseparably one that they are a single undivided reality. It is the same with the Personal and Impersonal, the Saguna and Nirguna, the Silent and the Active Brahman. In the Reality they are not contrasted and incompatible aspects; what we call Personality and what we call Impersonality are inseparably fused together in a single Truth.  In fact “fused together” even is a wrong phrase, because there they were never separated so that they have to be fused. All the quarrels about either the Impersonal being the only true truth or the Personal being the only highest truth are mind-created quarrels derivative from this dividing aspect of the Overmind.


Sri Aurobindo: The Overmind does not deny any of the aspects as the Mind does, it admits them all as aspects of the One Truth, but by separating them it originates the quarrel in the more ignorant and more limited and divided Mind, because the Mind cannot see how two opposite things can exist together in one Truth, how the Divine can be; — having no experience of what is behind the two words it takes each in an absolute sense. The Impersonal is Existence, Consciousness, Bliss, not a Person, but a state. The Person is the Existent, the Conscious, the Blissful; consciousness, existence, bliss taken as separate things are only states of his being. But in fact the two (personal being and eternal state) are inseparable and are one reality.  [


Sri Aurobindo: :] As a manifestation of the One Divine with a thousand aspects, a development of all the potentialities in the one existence, a play of Forces and Ideas which you can look at from many centres and points of view, each having its own truth in the whole.  In the highest overmind all these prepare to meet and reunite themselves in one central Truth which is the Supramental.  The higher planes are the higher mind, illumined, intuitive, overmind, supermind. The psychic, mind, vital, physical belong to the ordinary manifestation.


Sri Aurobindo: The planes and the body are not the same. Above the head are seen all the planes from the overmind down to the higher mind, but this is only a correlation in the consciousness — not an actual location in space.     The spiritual mind is a mind which, in its fullness, is aware of the Self, reﬂecting the Divine, seeing and understanding the nature of the Self and its relations with the manifestation, living in that or in contact with it, calm, wide and awake to higher knowledge, not perturbed by the play of the Forces.


Sri Aurobindo: When it gets its full liberated movement, its central station is very usually felt above the head, though its inﬂuence can extend downward through all the being and outward through space.      It


Sri Aurobindo: [ ] means the larger spiritual consciousness which contains all these things [ ] in possibility and once it is there can develop them in their due place or order.


Sri Aurobindo: The planes below [ ] are of the spiritual consciousness but when there is a dynamic action from them, it is always a mixed action, not an action of pure knowledge but of knowledge subduing itself to the rule of the Ignorance, the cosmic necessity in a world of Ignorance. If their action was that of the full Knowledge, there would be no need of any supramental descent.    The higher consciousness is a concentrated consciousness, concentrated in the Divine Unity and in the working out of the Divine Will, not dispersed and rushing about after this or that mental idea or vital desire or physical need as is the ordinary human consciousness — also not invaded by a hundred haphazard thoughts, feelings and impulses, but master of itself, centred and harmonious.


Sri Aurobindo: Intuition sees the truth of things by a direct inner contact, not like the ordinary mental intelligence by seeking and reaching out for indirect contacts through the senses etc. But the limitation of the Intuition as compared with the Supermind is that it sees things by ﬂashes, point by point, not as a whole. Also in coming into the mind it gets mixed with the mental movement and forms a kind of intuitive-mind activity which is not the pure truth, but something in between the higher Truth and the mental seeking.  It can lead the consciousness through a sort of transitional stage and that is practically its function.   Intuition is in direct contact with the higher Truth but not in an integral contact.


Sri Aurobindo: It gets the Truth in ﬂashes and turns these ﬂashes of Truth-perception into intuitions — intuitive ideas. The ideas of the true Intuition are always correct so far as they go — but when intuition is diluted in the ordinary mind stuff, its truth gets mixed with error.   Intuitivising [] is not sufﬁcient to prevent a drop  [ ]


Sri Aurobindo: ; if it is complete (and it is not complete until not only the mind, but the vital and physical are intuitivised) it can make you understand and be conscious of all the processes in you and around but it does not necessarily make you entire master of the reactions. For that Knowledge is not enough — a certain Knowledge-Will (knowledge and will fused together) or Consciousness-Power is needed.   One can get intuitions — communications from there [ ] even while the ego exists — but to live in the wideness of the Intuition is not possible with the limitation of the ego.   The Intuition is the ﬁrst plane on which there is a real opening to the full possibility of realisation — it is through it that one goes farther — ﬁrst to Overmind and then to Supermind.


Sri Aurobindo:    It [


Sri Aurobindo: ] is not specially related [ ] — intuition is the highest power the embodied individual can reach without universalising itself; when it universalises itself it is then possible for it to come in contact with overmind. If by the individual Self is meant the Jivatman, it can be on any plane of consciousness.


Sri Aurobindo:   By the intuitive self I meant the intuitive being, that part which belongs to the intuitive plane or is in connection with it. The intuition is one of the higher planes of consciousness between the human thinking mind and the supramental plane.


Sri Aurobindo: The difference between intuition and thought is very much like that between seeing a thing and badgering one’s brains to ﬁnd out what the thing can possibly be like. Intuition is truth-sight.  The thing seen may not be the truth? Well, in that case it will at least be one of its hundred tails or at least a hair from one of the tails. The very ﬁrst step in the supramental change is to transform all operations of consciousness from the ordinary mental to the intuitive, only then is there any hope of proceeding farther, — not to, but towards the supramental.


Sri Aurobindo: Intuition proper is true in itself (when not interpreted or altered by mind), although fragmentary — intuitive mind is mixed with mind and therefore not infallible because the truth intuition gives may be mixed or imperfectly put by mind.   There is the Intuition and below it there is the intuitive mind which may have several degrees or layers. Also there is a partial power of intuition in ordinary mind itself, in the vital, in the physical consciousness, in the material itself.


Sri Aurobindo: To live in the Intuitive it is necessary ﬁrst to have the opening into the cosmic consciousness and to live ﬁrst in the higher and the illumined Mind, seeing everything from there. To receive constantly the intuition from above, that is not necessary — it is sufﬁcient to have the sense of the One everywhere and to get into contact with things and people through the inner mind and senses more than with the outer mind and senses — for the latter meet only the surface of things and are not intuitive.     The intuitive “mind” does not get the touch from the supramental.


Sri Aurobindo: Above it is the Overmind — in which there is a higher and greater intuition and above that are the supermind ranges.    The intuitive mind is a level of consciousness which is touched by the light of higher truths and receives them vividly and conveys them to the consciousness below.


Sri Aurobindo: I do not think it can be said that there are separate strata in the intuitive for purity, strength and beauty. These are separate powers of the Divine, not separate strata. But of course they can be arranged by the Mind in that way for some organised purpose.  Some people have a faculty of receiving impressions about others which is not by any means infallible, but often turns out to be right. That is one thing and the Yogic intuition by which one directly knows or feels what is in a man, his capacities, character, temperament, is another.


Sri Aurobindo: The ﬁrst may be a help for developing the other, but it is not the same thing. The Yogic faculty has to be and it can be complete only with a great development of the inner consciousness.     To have the true intuition one must get rid of the mind’s self-will and the vital’s also, their preferences, fancies, fantasies, strong insistences, and eliminate the mental and vital ego’s pressure which sets the consciousness to work in the service of its own claims and desires.


Sri Aurobindo: Otherwise these things will come in with force and claim to be intuitions, inspirations and the rest of it.  Or if any intuitions come, they can be twisted and spoiled by the mixture of these forces of the Ignorance.     It [] is the power of knowing any truth or fact directly without reasoning or sense-proof, by a spontaneous right perception.


Sri Aurobindo:   As for intuition — well! One has to make a distinction — if one can — between a pure intuition and a mixed one. A pure intuition carries in it a truth, even if it is only a fragment or point of truth, and can be trusted.


Sri Aurobindo: A mixed one carries in it some suggestion of truth which gets coated with mental matter — here one has to use discrimination and separate the true suggestion from the less reliable mental matter. Intuition and discrimination must always go together so long as one mixes in the mental plane — and for some time after.   Mental intuitive knowledge catches directly some aspect of a truth but without any completeness or certitude and the intuition is easily mixed with ordinary mental stuff that may be erroneous; in application it may easily be a half truth or be so misinterpreted and misapplied as to become an error. Also, the mind easily imitates the intuition in such a way that it is difﬁcult to distinguish between a true or a false intuition. That is the reason why men of intellect distrust the mental intuition and say that it cannot be accepted or followed unless it is tested and conﬁrmed by the intellect.


Sri Aurobindo: What comes from the overmind intuition has a light, a certitude, an effective force of Truth in it that the mental intuition at its best even has not.     Yes, but it does not come from the original source — the plane of Intuition. There are mental, vital, subtle physical intuitions as well as intuitions from the higher and the illumined Mind.


Sri Aurobindo: Revelation is a part of the intuitive consciousness.   There is a discrimination [] that is not intellectual — a direct perception.     No, the world of Knowledge is composed of several planes.


Sri Aurobindo: It is from one of them that inspiration comes.  Intuition is above illumined Mind — which is simply higher Mind raised to a great luminosity and more open to modiﬁed forms of intuition and inspiration.     The substance of knowledge is the same [ ], but the higher mind gives only the substance and form of knowledge in thought and word — in the illumined mind there begins to be a peculiar light and energy and ananda of knowledge which grows as one rises higher in the scale or else as the knowledge comes from a higher and higher source.


Sri Aurobindo: This light etc. are still rather diluted and diffused in the illumined mind; it becomes more and more intense, clearly deﬁned, dynamic and effective on the higher planes, so much so as to change always the character and power of the knowledge.  The higher mind is a thing in itself above the intellect. It is only when something of its power comes down and is modiﬁed in the lower mind substance that it acts as part of the intellect.   It depends on what is meant by the higher buddhi — whether you use the word to mean the higher part of the intellect or the higher Mind.


Sri Aurobindo: The higher Mind in itself on its own level knows, but when it is involved in the ordinary human intelligence and works under limitations, it often does not know — or it has the idea merely that it must be so but has not the consciousness of its separate existence. The intellect can rise above its ordinary movements and feel itself as a separate power no longer working under the limitations of the vital and physical mind and the senses. It then begins to reﬂect something of the action of the higher mind but without the full freedom and greater light and truth of the higher mind.  The lower nature is called lower because it is unenlightened — it can’t be enlightened and changed by ignoring it, the higher has to be brought there. So one must speak of both, not of the higher alone.


Sri Aurobindo:   But why do you suppose that you alone are made of the lower nature? Every earthly being is so made. The higher nature is there but behind and above. It has to be brought forward from the inner being or brought down from above constantly and persistently till the lower is changed.


Sri Aurobindo: There is a vital plane (self-existent) above the material universe which we see; there is a mental plane (self-existent) above the vital and material. These three together, — mental, vital, physical, — are called the triple universe of the lower hemisphere. They have been established in the earth-consciousness by evolution — but they exist in themselves before the evolution, above the earth-consciousness and the material plane to which the earth belongs.    Forces, movements are not really planes but lines of consciousness or force which you may feel in that way one over the other.


Sri Aurobindo: The planes are planes of consciousness and its powers — in the mind there is a mind of Knowledge (higher mind), a mind of will (dynamic mind) and a mind of thought (intellect) which are one above the other and it is these you probably mean. They easily get covered when their forces come down into the ordinary mind — covered by the lower consciousness.     It is not possible to give a name to all the energies that act in the being.


Sri Aurobindo: They are put into several classes. First are the mental thought energies (intelligence, dynamic mind, physical perceptive mind); the vital — 1st emotional vital with all the emotional movements in it; 2nd the central vital (the larger desires, passions, ambitions, forces of work, possession, conquest); 3rd the lower vital (all the small egoistic movements of desire, enjoyment, lust, greed, jealousy, envy, vanity etc. etc.); 4th the physical energies concerned with the material life and its functioning, needs, outer action, instrumental fulﬁlment of the other powers.     It cannot be explained accurately in a few words; but roughly thoughts are of the mind, emotions are of the heart, desires are of the vital.


Sri Aurobindo: On the surface they are all mixed together, but behind they come from separate parts of the being.  The Adhara is that in which the consciousness is now contained — mind-life-body.    The Adhar means the mind, life and body as instruments of the expression of the being — the being is the conscious Existence within which uses mind, life and body as its instruments of thought, feeling and action. But sometimes the word being is used to signify the whole — soul and nature together.


Sri Aurobindo: The “Mind” in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this Yoga, the words mind and mental are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and formations, mental vision and will etc. that are part of his intelligence. The vital has to be carefully distinguished from mind, even though it has a mind element transfused into it; the vital is the Life nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire soul in man and of all that play of possessive and other related instincts, anger, fear, greed, lust etc. that belong to this ﬁeld of the nature.  Mind and vital are mixed up on the surface of the consciousness, but they are quite separate forces in themselves and as soon as one gets behind the ordinary surface consciousness one sees them as separate, discovers their distinct action and can with the aid of this knowledge analyse their surface mixtures. It is quite possible and even usual during a time shorter or longer, sometimes very long, for the mind to accept the Divine or the Yogic ideal while the vital is unconvinced and unsurrendered and goes obstinately on its way of desire, passion and attraction to the ordinary life.  Their division or their conﬂict is the cause of most of the more acute difﬁculties of the sadhana.


Sri Aurobindo:  I don’t use these terms [] myself as a rule — they are the psychological phraseology of the old Yoga.    The terms Manas etc. belong to the ordinary psychology applied to the surface consciousness. In our Yoga we adopt a different classiﬁcation based on the Yoga experience. What answers to this movement of the Manas there would be two separate things — a part of the physical mind communicating with the physical vital.


Sri Aurobindo: It receives from the physical senses and transmits to the Buddhi — i.e. to some part or other of the Thought-Mind; it receives back from the Buddhi and transmits idea and will to the organs of sensation and action. All that is indispensable in the ordinary action of the consciousness. But in the ordinary consciousness everything gets mixed up together and there is no clear order or rule. In the Yoga one becomes aware of the different parts and their proper action, and puts each in its place and to its proper action under the control of the higher consciousness or else under the control of the Divine Power.  Afterwards all gets surcharged with the spiritual consciousness and there is an automatic right perception and right action of the different parts because they are controlled entirely from above and do not falsify or resist or confuse its dictates.


Sri Aurobindo: Manas is the sense mind, that which perceives physical objects and happenings through the senses and forms mental percepts about them and mental reactions to them; it also observes the reactions of the Chitta, feelings, emotions, sensations etc. (which belong to what in the system of this Yoga is called the vital).  Buddhi is the thinking mind which stands above and behind all these things, reﬂects, judges, decides what is to be thought or done or not done, what is right or wrong, true or false etc. At least that is what it should do in all independence, but usually it is obscured by the vital movements, desires etc. and its ideas and judgments are not pure.    In physical mind there can be an action of intelligent reasoning and coordination which is a delegation from the Buddhi and would perhaps not be attributed to the Manas by the old psychology.


Sri Aurobindo: Still the larger part of the action of physical mind corresponds to that of Manas, but it comprises also much of what we would attribute to vital mind and to the nervous being.  It is a little difﬁcult to equate this old nomenclature with that of this Yoga, for the former takes the mixed action of the surface and tries to analyse it — while in this Yoga what is mixed together on the surface gets separated and seen in the light of the deeper working behind which is hidden from the surface awareness. So we have to adopt a different classiﬁcation.  The physical mind has ﬁrst to open to the higher consciousness — its limitations are then removed and it admits what is supraphysical and begins to see things in harmony with the higher knowledge. It becomes an instrument for externalising that knowledge in the pragmatic perceptions and actions of the physical life.


Sri Aurobindo: It sees things as they are and deals with them according to the larger Truth with an automatic rightness of perception and will and reaction to impacts.   To sense things and react mentally to objects and convey impressions to the Buddhi etc. [].    The right activity of the buddhi is always to observe, discern, discriminate, understand rightly and give the right direction to the vital and the body. But it does it imperfectly so long as it is in the Ignorance; by opening to the Mother it begins to get the true light and direction.


Sri Aurobindo: Afterwards it is transformed into intuition and from intuition to the instrumental action of the overmind or the supermind Consciousness.  The Chitta is the general stuff of mental consciousness which supports Manas and everything else — it is an indeterminate consciousness which gets determined into thoughts and memories and desires and sensations and perceptions and impulses and feelings ().     There is no special plane of chitta.


Sri Aurobindo: Chitta in the language of the old Yogas meant the stuff of consciousness out of which thought, will, memory, emotion, desire, sensation all arise — all these are called chittavritti, movements of the chitta. It was distinguished from Chit, the higher or divine consciousness.     Usually the word [] is employed for the general surface consciousness in which thoughts, feelings, desires, emotions, sensations (these being called chittavritti) arise.


Sri Aurobindo: There is therefore no special location. Its function is to receive the impacts of the world and give back reactions which take the form of thoughts, feelings etc.   The Chitta is not near the heart — if you mean the substance of the lower consciousness, it has no particular place. All things of this life are there in this stuff of consciousness, but the memory of past lives is wrapped up and involved elsewhere. The heart is the main centre of this consciousness for most men, so of course you may feel its activities centred on that level.


Sri Aurobindo:   Chitta really means the ordinary consciousness including the mind, vital and physical — but practically it can be taken to mean something central in the consciousness. If that is centred in the Divine, the rest follows more or less quietly as a natural result.


Sri Aurobindo:   The Chitta receives these things [], gives them for formation to the vital and mind and all is transmitted to the Buddhi, but also it receives thoughts from the Buddhi and turns these into desires and sensations and impulses.    Yes, certainly [ ] — but as its whole business is to receive from above or below or around, it cannot stop doing it, it cannot of itself determine what it shall or shall not receive. It has to be assisted by the Buddhi, vital will or some higher power.


Sri Aurobindo: Afterwards when the higher consciousness descends it begins to be transformed and capable of an automatic rejection of what is not true or right or divine or helpful to the growth of the divine in the being.   The Chitta does not receive desires and sensations from the Buddhi. It takes thoughts from the Buddhi and turns them into desires.   There is always or generally at least a modifying reaction [ ] in the chitta — except when it simply receives and stores without passing them on to the instruments.


Sri Aurobindo:   If the word is used in the original [], it does not mean “desire”. It means usually the idea or mental feeling rising from the chitta, imaginations, impressions, memories etc., impressions of liking and disliking, of pain and pleasure.  What Vasishtha wants to say is that while the ideas, impressions, impulsions that lead to action in an ordinary man rise from the chitta, those that rise in the Jivanmukta come straight from the  — from the essential consciousness of the being — in other words they are not mental but spiritual formations. As one might say, instead of they are, direct indications from the inner being of what is to be thought, felt or done.


Sri Aurobindo: When the chitta is no longer active and the mind silent — which happens when the comes and no one can be Jivanmukta without that — then what remains and perceives and does things is felt as an essential consciousness, the consciousness of the true self or true being.   There is a subconscient action of the chitta which keeps the past impression of things and sends up forms of them to the consciousness in dream or else keeps the habit of old movements and sends up these whenever it ﬁnds an opportunity.    The chitta is the consciousness out of which all is formed, but the formation is made by the mind or vital or other force — which are, as it were, the instruments of the chitta for self-expression.  St. Augustine was a man of God and a great saint, but great saints are not always — or often — great psychologists or great thinkers.


Sri Aurobindo: The psychology here is that of the most superﬁcial schools, if not that of the man in the street; there are as many errors in it as there are psychological statements — and more, for several are not expressed but involved in what he writes. I am aware that these errors are practically universal, for psychological enquiry in Europe (and without enquiry there can be no sound knowledge) is only beginning and has not gone very far, and what has reigned in men’s minds up to now is a superﬁcial statement of the superﬁcial appearances of our consciousness as they look to us at ﬁrst view and nothing more. But knowledge only begins when we get away from the surface phenomena and look behind them for their true operations and causes. To the superﬁcial view of the outer mind and senses the sun is a little ﬁery ball circling in mid air round the earth and the stars twinkling little things stuck in the sky for our beneﬁt at night.  Scientiﬁc enquiry comes and knocks this infantile ﬁrst view to pieces.


Sri Aurobindo: The sun is a huge affair (millions of miles away from our air) around which the small earth circles and the stars are huge members of huge systems indescribably distant which have nothing apparently to do with the tiny earth and her creatures.  All science is like that, a contradiction of the sense view or superﬁcial appearances of things and an assertion of truths which are unguessed by the common sense and the uninstructed reason.  The same process has to be followed in psychology if we are really to know what our consciousness is, how it is built and made and what is the secret of its functionings or the way out of its disorders.   There are several capital and common errors here — (1) That mind and spirit are the same thing.


Sri Aurobindo: (2) That all consciousness can be spoken of as “mind”.  (3) That all consciousness therefore is of a spiritual substance.  (4) That the body is merely matter, not conscious, therefore something quite different from the spiritual part of the nature.  First, the spirit and the mind are two different things and should not be confused together. The mind is an instrumental entity or instrumental consciousness whose function is to think and perceive — the spirit is an essential entity or consciousness which does not need to think or perceive either in the mental or the sensory way, because whatever knowledge it has is direct or essential knowledge,.


Sri Aurobindo: Next, it follows that all consciousness is not necessarily of a spiritual make and it need not be true and is not true that the thing commanding and the thing commanded are the same, are not at all different, are of the same substance and therefore are bound or at least ought to agree together.  Third, it is not even true that it is the mind which is commanding the mind and ﬁnds itself disobeyed by itself. First there are many parts of the mind, each a force in itself with its formations, functionings, interests, and they may not agree. One part of the mind may be spiritually inﬂuenced and like to think of the Divine and obey the spiritual impulse, another part may be rational or scientiﬁc or literary and prefer to follow the formations, beliefs or doubts, mental preferences and interests which are in conformity with its education and its nature. But quite apart from that, what was commanding in St. Augustine may very well have been the thinking mind or reason while what was commanded was the vital, and mind and vital, whatever anybody may say, are not the same.


Sri Aurobindo: The thinking mind or buddhi lives, however imperfectly in man, by intelligence and reason, and tries to act or makes the rest act under that law as far as and in the way that it has conceived the law of intelligence and reason. The vital on the other hand is a thing of desires, impulses, force-pushes, emotions, sensations, seekings after life fulﬁlment, possession and enjoyment; these are its function and its nature; — it is that part of us which seeks after life and its movements for their own sake and it does not want to leave hold of them even if they bring it suffering as well as or more than pleasure; it is even capable of luxuriating in tears and suffering as part of the drama of life. What then is there in common between the thinking intelligence and the vital and why should the latter obey the mind and not follow its own nature? The disobedience is perfectly normal instead of being, as Augustine suggests, unintelligible.  Of course man can establish a mental control over his vital and in so far as he does it he is a man, — because the thinking mind is a nobler and more enlightened entity and consciousness than the vital and ought therefore to rule and, if the mental will is strong, can rule.


Sri Aurobindo: But this rule is precarious, incomplete and established and held only by much self-discipline. For if the mind is more enlightened, the vital is nearer to earth, more intense, vehement, more directly able to touch the body. There is too a vital mind which lives by imagination, thoughts of desire, will to act and enjoy from its own impulse and this is able to seize on the reason itself and make it its auxiliary and its justifying counsel and supplier of pleas and excuses. There is also the sheer force of Desire in man which is the vital’s principal support and strong enough to sweep off the reason as the Gita says, “like a boat in stormy waters”,.  Finally, the body obeys the mind automatically in those things in which it is formed or trained to obey it, but the relation of the body to the mind is not in all things that of an automatic perfect instrument.


Sri Aurobindo: The body also has a consciousness of its own and, though it is a submental instrument or servant consciousness, it can disobey or fail to obey as well. In many things, in matters of health and illness for instance, in all automatic functionings, the body acts on its own and is not a servant of the mind. If it is fatigued, it can offer a passive resistance to the mind’s will. It can cloud the mind with tamas, inertia, dullness, fumes of the subconscient so that the mind cannot act. The arm lifts itself no doubt when it gets the suggestion, but at ﬁrst the legs do not obey when they are asked to walk; they have to learn how to leave the crawling attitude and movement and take up the erect and ambulatory habit.


Sri Aurobindo: When you ﬁrst ask the hand to draw a straight line or to play music, it can’t do it and won’t do it. It has to be schooled, trained, taught, and afterwards it does automatically what is required of it. All this proves that there is a body consciousness different from the mind consciousness which can do things at the mind’s order but has to be awakened, trained, made a good and conscious instrument. It can even be so trained that a mental will or suggestion can cure the illnesses of the body. But all these things, these relations of mind and body, stand on the same footing in essence as the relation of mind to vital and it is not so easy or primary a matter as Augustine would have it.


Sri Aurobindo: This puts the problem on another footing with the causes more clear and, if we are prepared to go far enough, it suggests the way out, the way of Yoga.  P. S. All this is quite apart from the contributing and very important factor of plural personality of which psychological enquiry is just beginning rather obscurely to take account. That is a more complex affair.


Sri Aurobindo:   The non-materialistic European idea [] makes a distinction between soul and body — the body is perishable, the mental-vital consciousness is the immortal soul and remains always the same (horrible idea!) in heaven as on earth or if there is rebirth it is also the same damned personality that comes back and makes a similar fool of itself.  When the mind is turned towards the Divine and the Truth and feels and responds to that only or mainly, it can be called a psychic mind — it is something formed by the inﬂuence of the psychic being on the mental plane.    Psychic mind and mental psychic are the same thing practically.


Sri Aurobindo: When there is a movement of the mind in which the psychic inﬂuence predominates, it is called the psychic in the mind or the psychic mind.  Above the physical mind and the vital mind is the mental intelligence, the mind proper. Beyond the ordinary thinking mind or intellect is the higher mind; beyond the higher mind is the illumined mind and beyond that is the intuitive mind. Above the intuitive mind are the Intuition and the Overmind.


Sri Aurobindo: The Mind proper is divided into three parts — thinking Mind, dynamic Mind, externalising Mind — the former concerned with ideas and knowledge in their own right, the second with the putting out of mental forces for realisation of the idea, the third with the expression of them in life (not only by speech, but by any form it can give). The word “physical mind” is rather ambiguous, because it can mean this externalising mind and the mental in the physical taken together.  Vital mind proper is a sort of mediator between vital emotion, desire, impulsion etc. and the mental proper. It expresses the desires, feelings, emotions, passions, ambitions, possessive and active tendencies of the vital and throws them into mental forms (the pure imaginations or dreams of greatness, happiness etc. in which men indulge are one peculiar form of the vital mind activity). There is a still lower stage of the mental in the vital which merely expresses the vital stuff without subjecting it to any play of intelligence.


Sri Aurobindo: It is through this mental vital that the vital passions, impulses, desires rise up and get into the Buddhi and either cloud or distort it.  As the vital Mind is limited by the vital view and feeling of things (while the dynamic Intelligence is not, for it acts by the idea and reason), so the mind in the physical or mental physical is limited by the physical view and experience of things, it mentalises the experience brought by the contacts of outward life and things and does not go beyond that (though it can do that much very cleverly), unlike the externalising mind which deals with them more from the reason and its higher intelligence. But in practice these two usually get mixed together. The mechanical mind is a much lower action of the mental physical which, left to itself, would only repeat customary ideas and record the natural reﬂexes of the physical consciousness to the contacts of outward life and things.  The lower vital as distinguished from the higher is concerned only with the small greeds, small desires, small passions etc. which make up the daily stuff of life for the ordinary sensational man — while the vital physical proper is the nervous being giving vital reﬂexes to contacts of things with the physical consciousness.


Sri Aurobindo:   It is quite usual for the dynamic and formative part of the mind to be more quick to action than the reﬂective and discriminative part to control it. It is a question of getting a kind of balance and harmony between them.  The thinking mind does not lead men, does not inﬂuence them the most — it is the vital propensities and the vital mind that predominate. The thinking mind with most men is, in matters of life, only an instrument of the vital.


Sri Aurobindo:   Vital thought expresses vital movements, the play of vital forces.  It does not think freely and independently of them as the thinking mind can do. The true thinking mind can stand above the vital movements, watch and observe and judge them freely as it would observe and judge outside things.


Sri Aurobindo: In most men however the thinking mind (reason) is invaded by the vital mind and not free.  The true thinking mind does not belong to the physical, it is a separate power. The physical mind is that part of the mind which is concerned with the physical things only — it depends on the sense mind, sees only objects, external actions, draws its ideas from the data given by external things, infers from them only and knows no other Truth — until it is enlightened from above.


Sri Aurobindo: The physical mind can deal only with outward things. One has to think and decide in other things with the mind itself (buddhi), not with the physical part of it.  There is a part of the nature which I have called the vital mind; the function of this mind is not to think and reason, to perceive, consider and ﬁnd out or value things, for that is the function of the thinking mind proper,, — but to plan or dream or imagine what can be done. It makes formations for the future which the will can try to carry out if opportunity and circumstances become favourable or even it can work to make them favourable. In men of action this faculty is prominent and a leader of their nature; great men of action always have it in a very high measure.


Sri Aurobindo: But even if one is not a man of action or practical realisation or if circumstances are not favourable or one can do only small and ordinary things, this vital mind is there. It acts in them on a small scale, or if it needs some sense of largeness, what it does very often is to plan in the void knowing that it cannot realise its plans or else to imagine big things, stories, adventures, great doings in which oneself is the hero or the creator. What you describe as happening in you is the rush of this vital mind or imagination making its formations; its action is not peculiar to you but works pretty much in the same way in most people — but in each according to his turn of fancy, interest, favourite ideas or desires. You have to become master of its action and not to allow it to seize your mind and carry it away when and where it wants. In sadhana when the experiences begin to come, it is exceedingly important not to allow this power to do what it likes with you; for it then creates false experiences according to its nature and persuades the sadhak that these experiences are true or it builds unreal formations and persuades him that this is what he has to do.


Sri Aurobindo: Some have been taken away by this misleading force used by powers of Falsehood who persuaded them through it that they had a great spiritual, political or social work to do in the world and led them away to disappointment and failure. It is rising in you in order that you may understand what it is and reject it. For there are several things you had to get out of the vital plane before the deeper or greater spiritual experiences could safely begin or safely continue.  The descent of the peace is often one of the ﬁrst major positive experiences of the sadhana. In this state of peace the normal thought-mind () is apt to fall silent or abate most of its activity and, when it does, very often either this vital mind can rush in, if one is not on one’s guard, or else a kind of mechanical physical or random subconscient mind can begin to come up and act; these are the chief disturbers of the silence.


Sri Aurobindo: Or else the lower vital mind can try to disturb; that brings up the ego and passions and their play. All these are signs of elements that have to be got rid of, because if they remain and other of the higher powers begin to descend, Power and Force, Knowledge, Love or Ananda, those lower things may come across with the result that either the higher consciousness retires or its descent is covered up and the stimulation it gives is misused for the purposes of the lower nature. This is the reason why many sadhaks after having big experiences fall into the clutch of a magniﬁed ego, upheavals, ambition, exaggerated sex or other vital passions or distortions.  It is always well therefore if a complete puriﬁcation of the vital can either precede or keep pace with the positive experience — at least in natures in which the vital is strongly active.  It [] is the instrument of understanding and ordered action on physical things.


Sri Aurobindo: Only instead of being obscure and ignorant and fumbling as now or else guided only by an external knowledge it has to become conscious of the Divine and to act in accordance with an inner light, will and knowledge putting itself into contact and an understanding unity with the physical world.   It [] can press upon it [] the true attitude and feeling, make the incoming of the wrong suggestions and impulsions more difﬁcult and give full force to the true movements. This action of the physical mind is indispensable for the change of the whole physical consciousness even to the most material, though for that the enlightening of the subconscient is indispensable.    It is the function of the outward physical mind to deal with external things — that is why it wants always to be busy with them.


Sri Aurobindo: What it has to learn is to be quiet and to act only when the Will wants to use it, when it is really needed — and also to act only on what the Will wants to deal with, not run about in a random manner. When it becomes quiet, it can then go inside and come into contact and unity with the inner physical consciousness.  The wideness and peace as it grows can do much to quiet the physical mind and give it an inward source of deeper action.    In the human physical mind there is always a tendency not to understand or to misunderstand and to interpret according to its own notions.


Sri Aurobindo: That can only be removed by the Light in the mind and the power everywhere which refuses to accept suggestions of disturbance.     It is the physical mind that ﬁnds it difﬁcult to believe in the reality of supraphysical things — that is due to its ignorance and its belief that only physical things are real.


Sri Aurobindo:   Yes, it [] reasons, but on the basis of external data mostly — on things as they appear to the outer mind and senses or the habitual ideas to which it is accustomed or to a purely external knowledge.   That part of the being [] has no reason except its whims, its habits or an inclination to be tamasic.   The physical mind is in the habit of observing things with or without use.  The physical mental or externalising mind is part of the mental consciousness, not part of the physical consciousness.


Sri Aurobindo: But it is closely connected with the mental physical — so that the two usually act together.     The automatic or mechanical mind is called by us the mental physical — and distinguished from the physical mind which is that which deals intelligently with physical things. The other simply stores, associates, repeats, gives reﬂexes and reactions etc.


Sri Aurobindo:  Repetition is the habit of the mental physical — it is not the true thinking mind that behaves like this, it is the mental physical or else the lowest part of the physical mind.    But the main error here is in your description of the physical part of the mind — what you have described there is the mechanical mental physical or body-mind which when left to itself simply goes on repeating the past customary thoughts and movements or at the most adds to them such further mechanical reactions to things and reﬂexes as are in the round of life. The true physical mind is the receiving and externalising intelligence which has two functions — ﬁrst, to work upon external things and give them a mental order with a way of practically dealing with them and, secondly, to be the channel of materialising and putting into effect whatever the thinking and dynamic mind sends down to it for the purpose.


Sri Aurobindo:   The vital mind is usually energetic and creative even in its more mechanical rounds, so it must be the physical that is turning. It is that and the mechanical that last longest, but these too fall silent when the peace and silence become massive and complete.  Afterwards knowledge begins to come from the higher planes — the Higher Mind to begin with, and this creates a new action of thought and perception which replaces the ordinary mental.


Sri Aurobindo: It does that ﬁrst in the thinking mind, but afterwards also in the vital mind and physical mind, so that all these begin to go through a transformation. This kind of thought is not random and restless, but precise and purposeful — it comes only when needed or called for and does not disturb the silence. Moreover the element of what we call thought there is secondary and what might be called a seeing perception (intuition) takes its place.  But so long as the mind does not become capable of a complete silence, this higher knowledge, thought, perception either does not come down or, if partially it does, it is liable to get mixed up with or imitated by the lower, and that is a bother and a hindrance. So the silence is necessary.


Sri Aurobindo:   The automatic mind is a part of the lower action, it can only stop by the acquirement of mental silence or the descent of a higher consciousness.  As he [] lives in a separative consciousness, he makes a mental world of his own out of his experience of the common world in which all here live. It is built in the same way as that of others and he receives into it the thoughts, feelings of others, without knowing it most often, and uses that too as material for his separate world.  Mind and vital are two different processes of one consciousness.


Sri Aurobindo:   It [] means — it is the life-force and desire-force in a man and the part of the being that responds to desire and is the instrument of the life-forces.  There is behind all the vital nature in man his true vital being concealed and immobile which is quite different from the surface vital nature. The surface vital is narrow, ignorant, limited, full of obscure desires, passions, cravings, revolts, pleasures and pains, transient joys and griefs, exultations and depressions. The true vital being on the contrary is wide, vast, calm, strong, without limitations, ﬁrm and immovable, capable of all power, all knowledge, all Ananda.


Sri Aurobindo: It is moreover without ego, for it knows itself to be a projection and instrument of the Divine; it is the divine Warrior, pure and perfect; in it is an instrumental Force for all divine realisations. It is the true vital being that has become awake and come in front within you. In the same way there is too a true mental being, a true physical being. When these are manifest, then you are aware of a double existence in you; that behind is always calm and strong, that on the surface alone is troubled and obscure. But if the true being behind remains stable and you live in it, then the trouble and obscurity remain only on the surface; in this condition the exterior parts can be dealt with more potently and they also made free and perfect.


Sri Aurobindo:  The true vital is in the inner consciousness, the external is that which is instrumental for the present play of Prakriti in the surface personality. When the change comes, the true vital rejects what is out of tune with its own truth from the external and makes it a true instrument for its expression, a means of expression of its inner will, not a thing of responses to the suggestions of the lower Nature. The strong distinction between the two practically disappears.   The higher and lower [] are divisions of the ordinary vital and equally ignorant. It is the true vital that is in contact with the Divine.


Sri Aurobindo:   The true vital consciousness is one in which the vital makes full surrender, converts itself into an instrument of the Divine, making no demand, insisting on no desire, answering to the Mother’s force and to no other, calm, unegoistic, giving an absolute loyalty and obedience, with no personal vanity or ambition, only willing to be a pure and perfect instrument, desiring nothing for itself but that the Truth may prevail within itself and everywhere and the Divine Victory take place and the Divine Work be done.    It [] is capable of receiving the movements of the higher consciousness, and afterwards it can be capable of receiving the still greater supramental power and Ananda.


Sri Aurobindo: If it is not, then the descent of the higher consciousness would be impossible and supramentalisation would be impossible. It is not meant that it possesses these things itself in its own right and that as soon as one is aware of the true vital, one gets all these things as inherent in the true vital.     It is as I told you — only by losing ego and having the sense of the Inﬁnite can one experience the true vital.


Sri Aurobindo: So you got the experience of the loss of ego and the sense of a true vital existence. But there are all those parts of the human vital nature that are not the true vital and these are full of impurities which have to be thrown in the ﬁre of aspiration burning in the true vital being.    It [] is in contact with the Divine Power or the higher Truth and seeks to transform itself and become a true instrument — it rejects the ordinary vital movements.  There are four parts of the vital being — ﬁrst, the mental vital which gives a mental expression by thought, speech or otherwise to the emotions, desires, passions, sensations and other movements of the vital being; the emotional vital which is the seat of various feelings such as love, joy, sorrow, hatred, and the rest; the central vital which is the seat of the stronger vital longings and reactions, e.g. ambition, pride, fear, love of fame, attractions and repulsions, desires and passions of various kinds and the ﬁeld of many vital energies; last, the lower vital which is occupied with small desires and feelings, such as make the greater part of daily life, e.g. food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, little wishes of all kinds — and a numberless host of other things.


Sri Aurobindo: Their respective seats are (1) the region from the throat to the heart, (2) the heart (it is a double centre, belonging in front to the emotional and vital and behind to the psychic), (3) from the heart to the navel, (4) below the navel.    The point about the emotional and the higher vital is a rather difﬁcult one. In one classiﬁcation in which mind is taken as something more than the thinking, perceiving and willing intelligence, the emotional can be reckoned as part of the mind, the vital in the mental. In another classiﬁcation it is rather the most mentalised part of the vital nature.


Sri Aurobindo: In the ﬁrst case, the term higher vital is conﬁned to that larger movement of the conscious life-force which is concerned with creation, with power and force and conquest, with giving and self-giving and gathering from the world for farther action and expenditure of power, throwing itself out in the wider movements of life, responsive to the greater objects of Nature. In the second arrangement, the emotional being stands at the top of the vital nature and the two together make the higher vital. As against them stands the lower vital which is concerned with the pettier movements of action and desire and stretches down into the vital physical where it supports the life of the more external activities and all physical sensations, hungers, cravings, satisfactions. The term lower must not be considered in a pejorative sense; it refers only to the position in the hierarchy of the planes. For although this part of the nature in earthly beings tends to be very obscure and is full of perversions, — lust, greed of all kinds, vanity, small ambitions, petty anger, envy, jealousy are its ordinary guests, — still there is another side to it which makes it an indispensable mediator between the inner being and the outer life.


Sri Aurobindo: It is not a fact that every psychic experience embodies itself in a puriﬁed and rightly directed vital current; it does that when it has to externalise itself in action. Psychic experience is in itself a quite independent thing and has its own characteristic forms.  The psychic being stands behind all the others; its force is the true soul-power. But if it comes to the front, it can suffuse all the rest; mind, vital, the physical consciousness can take its stamp and be transformed by its inﬂuence. When the nature is properly developed, there is a psychic in the mental, a psychic in the vital, a psychic in the physical.


Sri Aurobindo: It is when that is there and strong, that we can say of someone that he evidently has a soul. But there are some in whom this element is so lacking that we have to use faith in order to believe that they have a soul at all. The centre of the psychic being is behind the centre of the emotional being; it is the emotional that is nearest dynamically to the psychic and in most men it is through the emotional centre that the psychic can be most easily reached and through the psychicised emotion that it can be most easily expressed. Many therefore mistake the one for the other; but there is a world of difference between the two. The emotions normally are vital in their character and not part of the psychic nature.


Sri Aurobindo: It must be remembered that while this classiﬁcation is indispensable for psychological self-knowledge and discipline and practice, it can be used best when it is not made too rigid and cutting a formula. For things run very much into each other and a synthetical sense of these powers is as necessary as the analysis.  Mind for instance is everywhere. The physical mind is technically placed below the vital and yet it is a prolongation of the mind proper and can act in its own sphere by direct touch with the higher mental intelligence. And there is too an obscure mind of the body, of the very cells, molecules, corpuscles.


Sri Aurobindo: Haeckel, the German materialist, spoke somewhere of the will in the atom, and recent Science, dealing with the incalculable individual variation in the activity of the electrons, comes near to perceiving that this is not a ﬁgure but the shadow thrown by a secret reality.  This body-mind is a very tangible truth; owing to its obscurity and mechanical clinging to past movements and facile oblivion and rejection of the new, we ﬁnd in it one of the chief obstacles to permeation by the supermind force and the transformation of the functioning of the body. On the other hand, once effectively converted, it will be one of the most precious instruments for the stabilisation of the supramental light and force in material Nature.  It is the mental part of the vital that is there between the throat and the heart. The place of the mind is from the crown of the head to the throat (where is the physical mind); from below the throat to the heart is the emotional heart or the [] vital (mental emotional, emotional feelings); the navel and abdomen [] the middle and lower vital.


Sri Aurobindo:   It is not possible to say with any precision what the resistance in the higher vital parts will be, what form it takes, because it may take different forms with different natures. It is quite normal that there should be some resistance almost at every point to the descent of the higher consciousness; for the different parts of the present nature are each more or less attached to their own established way of seeing, acting, feeling, reacting to things and to the habitual movements and formations of their own domain which each individual has made for himself in the past or in his present life. What is needed is a general plasticity of the mind, the vital, the physical consciousness, a readiness to give up all attachment to these things, to accept whatever the higher consciousness brings down with it however contrary to one’s own received ideas, feelings, habits of nature.