Self-Exceeding the Heritage of Physical, Vital and Mental Nature to Achieve True Self-Realisation

The human being carries within himself the legacy of the past stages of the evolution of consciousness in the world.  We have a physical body which ties us to the realm of Matter, the first term of the unfolding of life on this planet.  We have a vital nature which ties us to the life-force as it evolved and animated Matter.  We have a mental nature which still is very much tied down by the limitations of Matter and Life, but also of the first physical basis of the mind as well.  Each of these elements represents the conservative heritage of our existence, and each represents an instrumentation for our active life in the world.  Self-realisation needs go beyond these terms to the source which directs and determines the destiny.

Sri Aurobindo observes:  “The Self of man is a thing hidden and occult; it is not his body, it is not his life, it is not … his mind.  Therefore neither the fullness of his physical, nor of his vital, nor of his mental nature can be either the last term or the true standard of his self-realisation; they are means of manifestation, subordinate indications, foundations of his self-finding, values, practical currency of his self, what you will, but not the thing itself which he secretly is and is obscurely groping or trying overtly and self-consciously to become.  Man has not possessed as a race this truth about himself, does not now possess it except in the vision and self-experience of the few in whose footsteps the race is unable to follow, though it may adore them as Avatars, seers, saints or prophets.  For the Oversoul who is the master of our evolution, has his own large steps of Time, his own great eras, tracts of slow and courses of rapid expansion, which the strong, semi-divine individual may overleap, but not the still half-animal race.  The course of evolution proceeding from the vegetable to the animal, from the animal to the man, starts in the latter from the subhuman; he has to take up into him the animal and even the mineral and vegetable:  they constitute his physical nature, they dominate his vitality, they have their hold upon his mentality.  His proneness to many kinds of inertia, his readiness to vegetate, his attachment to the soil and clinging to his roots, to safe anchorages of all kinds, and on the other hand his nomadic and predatory impulses, his blind servility to custom and the rule of the pack, his mob-movements and openness to subconscious suggestions from the group-soul, his subjection to the yoke of rage and fear, his need of punishment and reliance on punishment, his inability to think and act for himself, his incapacity for true freedom, his distrust of novelty, his slowness to seize intelligently and assimilate, his downward propensity and earthward gaze, his vital and physical subjection to his heredity, all these and more are his heritage from the subhuman origins of his life and body and physical mind.  It is because of this heritage that he finds self-exceeding the most difficult of lessons and the most painful of endeavours.  Yet it is by exceeding of the lower self that Nature accomplishes the great strides of her evolutionary process.  To learn by what he has been, but also to know and increase to what he can be, is the task that is set for the mental being.”

Sri Aurobindo, The Human Cycle: The Psychology of Social Development, Chapter 8, Civilisation and Barbarism, pp. 73-74

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