A Podcast Featuring Sri Aurobindo Studies
Jan. 4, 2025

The Development, Powers and Limits of the Mental Consciousness

The Development, Powers and Limits of the Mental Consciousness

reference: Sri Aurobindo and the Mother, Powers Within, Chapter XVIII Mind, pp. 138-139 This episode is also available as a blog post at https://sriaurobindostudies.wordpress.com/2025/01/02/the-development-powers-and-limits-of-the-mental-consciousness/

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The US editions and links to e-book editions of Sri Aurobindo’s writings can be found at Lotus Press www.lotuspress.com

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The human being consists of
multiple levels of consciousness

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which interact with and impact
one another, and which, from an

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evolutionary standpoint,
represent a consistent trend of

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increasing power and subtlety of
the consciousness.

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The consciousness of the body,
the physical consciousness, is

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the first foundation the vital
consciousness develops to

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provide new powers of
understanding and action layered

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on top of the physical
consciousness.

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When the mental consciousness
develops, it adds yet additional

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powers of consciousness, again
layered on top of the physical

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and vital levels.
While the mental consciousness,

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as it develops, may take the
lead role in guiding the

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individual, the other levels
have their role and their

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influence in the decisions and
actions.

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In fact, the vital consciousness
is skilled at gaining the

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support of the mental
consciousness for the

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fulfillment of its desires and
intentions.

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Generally, as the mental
consciousness works to gain

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ascendancy, it may try to
exercise dominant power over the

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other levels.
This may have short term

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results, but long term may wind
up backfiring as it can either

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cause serious imbalances in the
physical, including harming the

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general health and well-being of
the physical body, or various

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reactions in the vital nature
which may include obstinate

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refusal, increased vital
pressure to meet its demands, or

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else, or various types of vital
imbalances that may wind up

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harming the nerves or creating
mental imbalances.

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The complexity of the three
primary levels active here, and

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their necessary integration and
harmony with one another to be

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truly effective, exceeds the
capacity of the mental

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consciousness, and thus perhaps
the best that can be hoped for

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is a type of truth or mutual
cooperation and give and take

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situation.
It is only when a still higher

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force becomes active that it can
address all of this complexity

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from a position of knowledge and
power.

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Srioro Bindo calls this next
evolutionary stage the

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development of the supra mental
consciousness, essentially

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essentially the level beyond the
mind.

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In order to reach a stable basis
in this new consciousness, the

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evolution needs to develop
through several intermediate

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levels, such as the illumined
mind, the intuitive mind, the

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over mind, et cetera, as Sri
Aurobindo has described them

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elsewhere.
This development occurs in

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conjunction with the coming
forward of the true soul of the

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individual, the psychic being.
The psychic being operates as

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the centre around which all this
evolutionary development takes

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place and it is able to provide
clear and direct guidance for

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the individual once it is fully
active in the being.

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Sri Aurobindo notes quote At a
higher stage of the evolution of

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personality, above that of the
vital self, the being of life,

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the being of mind may rule.
There is then created the mental

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man who lives predominantly in
the mind.

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As the others live in the vital
or the physical nature.

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The mental man tends to
subordinate to his mental

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self-expression, mental aims,
mental interests, or to a mental

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idea or ideal the rest of his
being.

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Because of the difficulty of
this subordination and its

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potent effect when achieved, it
is at once more difficult for

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him and easier to arrive at a
harmony of his nature.

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It is easier because the mental
will, once in control, can

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convince by the power of the
reasoning intelligence and at

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the same time dominate, compress
or suppress the life and the

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body and their demands, arrange
and harmonize them, force them

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to be its instruments, even
reduce them to a minimum so that

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they shall not disturb the
mental life or pull it down from

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its ideative or idealizing
movement.

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It is more difficult because
life and body are the first

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powers, and if they are in the
least strong, can impose

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themselves with an almost
irresistible insistence on the

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mental ruler.
Man is a mental being, and the

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mind is the leader of his life
and body.

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But this is a leader who is much
led by his followers, and has

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sometimes no other will than
what they impose on him.

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Mind, in spite of its power, is
often impotent before the

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inconscient and subconscient
which obscure its clarity and

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carry it away on the tide of
instinct or impulse.

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In spite of its clarity, it is
fooled by the vital and

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emotional suggestions into
giving sanction to ignorance and

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error, to wrong thought and to
wrong action.

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Or it is obliged to look on,
while the nature follows what it

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knows to be wrong, dangerous, or
evil.

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Even when it is strong and clear
and dominant.

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Mind, though it imposes a
certain a considerable

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mentalized harmony, cannot
integrate the whole being and

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nature.
These harmonizations by an

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inferior control are besides
inconclusive, because it is one

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part of the nature which
dominates and fulfills itself,

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while the others are coerced and
denied their fullness.

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They can be steps on the way,
but not final.

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Therefore, in most men there is
no such sole dominance and

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affected partial harmony, but
only a predominance and for the

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rest an unstable equilibrium of
a personality half formed, half

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in formation, sometimes a
disequilibrium or unbalance due

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to the lack of a central
government or the disturbance of

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a formerly achieved partial
poise.

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All must be transitional until a
first, though not a final.

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True harmonization is achieved
by finding our real center.

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End Quote reference.
Srioro Bindu and the Mother

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Powers Within, Chapter 18, Mind,
pages 138 to 139.