The question of the primacy of the Mind or Life Worlds over the Material World comes into question when certain types of experiences occur. Sri Aurobindo outlines several such factual issues in order to determine whether they decide the question one way or the other. “One such indication is that in the vision of after-death experience there is a persistent tradition of residence in conditions which seem to be a supraphysical prolongation of earth-conditions, earth-nature, earth-experience.” The argument goes that if we find as we move into other worlds or planes that the earth-experience essentially continues, that would suggest that it was primary or precedent to these other worlds. “Another is that, in the Life-worlds especially, we find formulations which seem to resemble the inferior movements of earth-existence; here are already embodied the principles of darkness, falsehood, incapacity and evil which we have supposed to be conseequent upon the evolution out of the material Inconscience. It seems even to be the fact that the vital worlds are the natural home of the Powers that most disturb human life; this is indeed logical, for it is through our vital being that they sway us and they must therefore be powers of a larger and more powerful life-existence.” Sri Aurobindo points out that “If we find them (darkness, suffering and evil) existing in these worlds of other mind and other life, even though not pervading it but only occupying their separate province, we must either conclude that they have come into existence by a projection out of the inferior evolution, upward from below, by something in the subliminal parts of Nature bursting there into a larger formation of the evil created here, or that they were already created as part of a parallel gradation to the involutionary descent, a gradation forming a stair for evolutionary ascension towards Spirit just as the involutionary was a stair of the descent of the Spirit. In the latter hypothesis the ascending gradation might have a double purpose. For it would contain pre-formations of the good and evil that must evolve in the earth as part of the struggle necessary for the evolutionary growth of the Soul in Nature; these would be formations existing for themselves, for their own independent satisfaction, formations that would present the full type of these things, each in its separate nature, and at the same time they would exercise on evolutionary beings their characteristic influence.”
In this case, the larger worlds of Mind and Life would have their own manifestations that we would consider here to be falsehood or evil, and these would exert pressure upon the manifestations that evolve out of the Material Inconscience and create their corrollary effects upon life in the material world.
Sri Aurobindo, The Life Divine, Book 2, Part 2, Chapter 21, The Order of the Worlds