Understanding the Physical Mind and the Process of Change

There is in Nature, a conservative force that resists change. There is a benefit inasmuch as it ensures that life does not devolve into chaos, and there is a further benefit that it forces the change-process to become much more solid and effective in order to eventually bring out the intended evolutionary result. The physical mind is that part of the mental aspect of the being which embodies this conservative force. It is rooted in the palpable, solid and visible exte
al world and does not recognise, or accept easily, the reality of vital worlds, mental worlds or spiritual worlds and powers. What it cannot see or experience with the physical senses is considered illusory, unreal, false imagination by this physical mind.

Left to itself, the physical mind will remain fixed in its round of daily conce
s and not take up the spiritual quest. As other parts of the being recognise the reality and need for development beyond this physical routine, they confront the limitations and resistance of this physical mind. A period ensues in which there is a conflict internally between the unseeing, unbelieving physical mind, and the visionary powers of the vital mind, the mental being and the spiritual force.

In order for true progress to be made in carrying out the evolutionary impetus of the universal manifestation, it is necessary to overcome this conservative resistance. Change can, and does, occur over time as the physical mind slowly gains an understanding of the higher forces, and accepts their influence and direction. The vital and mental development of humanity represents such a development, and foreshadows the next stage whereby the spiritual powers can actively influence and direct the physical mind and bring forward progress to integrate spiritual understanding into its view and working in the world.

Sri Aurobindo notes: “The physical mind is that which is fixed on physical objects and happenings, sees and understands these only, and deals with them according to their own nature, but can with difficulty respond to the higher forces. Left to itself, it is sceptical of the existence of supraphysical things, of which it has no direct experience and to which it can find no clue; even when it has spiritual experiences, it forgets them easily, loses the impression and result and finds it difficult to believe. To enlighten the physical mind by the consciousness of the higher spiritual and supramental planes is one object of this yoga, just as to enlighten it by the power of the higher vital and higher mental elements of the being is the greatest part of human self-development, civilisation and culture.”

Sri Aurobindo and the Mother, Our Many Selves: Practical Yogic Psychology, Chapter 2, Planes and Parts of the Being, pg. 48