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desires and passions of various kinds and the field of many vital energies. The lower vital is occupied with small desires and feelings, such as food desire, sexual desire, small likings and disliking, vanity, quarrels, love of praise, anger at blame, little wishes of all kind — and a numberless host of other things.

The physical consciousness is mechanical and repetitive in character, and it is limited to the purely bodily needs, and it is this consciousness which insists on the mind to seek the evidence of physical senses and the physical sense-organs. The purely bodily consciousness is largely subconscious, unconscious and even inconscient.

These three, the mental, the vital and the physical, are interrelated in the complexity of our being. As a result, there is in us what Sri Aurobindo calls the mental-vital (vital mind), mental-physical (physical mind), vital-mental, vital-physical and physical-vital; all these distinctions are necessary because the aim of total transformation implies detailed working in every nook and corner of our nature so that the psychic consciousness, spiritual consciousness and the supramental consciousness can effectuate, gradually and systematically, by the power of contagion, their influence and their descent in all parts of the being right up to the inconscient. The integral yoga of Sri Aurobindo aims at perfect integration and perfection and integral transformation so that ultimately the mental, the vital and the physical can all be transformed by the supra- mental consciousness.

The mental-vital, which is also called the vital mind, is the mind which is at the service of vital desires and vital emotions. It is a sort of mediator between vital emotion, desire, impulsion, etc, and the mental proper. It expresses the desires,

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