Sri Aurobindo
Letters on Yoga
5. Planes and Parts of the Being
The point about the emotional and the higher vital is a rather difficult one. In the classification in which the mind is taken as something more than the thinking, perceiving and willing intelligence, the emotional can be reckoned as part of the mind, the vital in the mental. In another classification it is rather the most mentalised part of the vital nature. In the first case, the term “higher vital” is confined to that larger movement of the conscious life-force which is concerned with creation, with power and force and conquest, with giving and self-giving and gathering from the 
world for further action and expenditure of power, throwing itself out in the wider movements of life, responsive to the greater objects of Nature. In the second arrangement, the emotional being stands at the top of the vital nature and the two together make the higher vital. As against them stands the lower vital which is concerned with the pettier movements of action and desire and stretches down into the vital physical where it supports the life of the more external activities and all physical sensations, hungers, cravings, satisfactions. The term “lower” must not be considered in a pejorative sense; it refers only to the position in the hierarchy of the planes. For although this part of the nature in earthly beings tends to be very obscure and is full of perversions,– lust, greed of all kinds, vanity, small ambitions, petty anger, envy, jealousy are its ordinary guests,– still there is another side to it which makes it an indispensable mediator between the inner being and the outer life.
It is not a fact that every psychic experience embodies itself in a purified and rightly directed vital current; it does that when it has to externalise itself in action. Psychic experience is in itself a quite independent thing and has its own characteristic forms. The psychic being stands behind all the others; its force is the true soul-power. But if it comes to the front, it can suffuse all the rest; mind, vital, the physical consciousness can take its stamp and be transformed by its influence. When the nature is properly developed, there is a psychic in the mental, a psychic in the vital, a psychic in the physical. It is when that is there and strong, that we can say of someone that he evidently has a soul. But there are some in whom this element is so lacking that we have to use faith in order to believe that they have a soul at all. The centre of the psychic being is behind the centre of the emotional being; it is the emotional that is nearest dynamically to the psychic and in most men it is through the emotional centre that the psychic can be most easily reached and through the psychicised emotion that it can be most easily expressed. Many therefore mistake the one for the other; but there is a world of difference between the two. The emotions normally are vital in their character and not part of the psychic nature.
It must be remembered that while this classification is indispensable 
for psychological self-knowledge and discipline and practice, it can be used best when it is not made too rigid and cutting a formula. For things run very much into each other and a synthetical sense of these powers is as necessary as the analysis. Mind, for instance, is everywhere. The physical mind is technically placed below the vital and yet it is a prolongation of the mind proper and one that can act in its own sphere by direct touch with the higher mental intelligence. And there is too an obscure mind of the body, of the very cells, molecules, corpuscles. Haeckel, the German materialist, spoke somewhere of the will in the atom, and recent science, dealing with the incalculable individual variation in the activity of the electrons, comes near to perceiving that this is not a figure but the shadow thrown by a secret reality. This body-mind is a very tangible truth; owing to its obscurity and mechanical clinging to past movements and facile oblivion and rejection of the new, we find in it one of the chief obstacles to permeation by the supermind Force and the transformation of the functioning of the body. On the other hand, once effectively converted, it will be one of the most precious instruments for the stabilisation of the supramental Light and Force in material Nature.
Current publication:
Sri Aurobindo. Letters on Yoga // SABCL.- Volume 22. (≈ 28 vol. of CWSA).- Pondicherry: Sri Aurobindo Ashram, 1971.- 502 p.
Other publications:
1. 10125.
Sri Aurobindo. Letters on Yoga. I // CWSA.- Volume 28. (≈ 22 vol. of SABCL).- Pondicherry: Sri Aurobindo Ashram, 2012.- 590 p.
2. 20451.
[Largest or earliest found passage: ]Sri Aurobindo. Letters of Sri Aurobindo: In 4 Series.- First Series [On Yoga].- Bombay: Sri Aurobindo Circle, 1947.- 416 p.