Sri Aurobindo highlights the significance of physical education and its role in the comprehensive development of an individual. The physical aspect of human consciousness is governed by method, order, discipline, and process. While matter may lack plasticity and receptivity, it can be transformed through detailed organization that is both precise and comprehensive. The interdependence and interpenetration of all domains of being should be taken into account in this organization.

Physical education encompasses three main aspects: control and discipline of bodily functions, integral and harmonious development of all body parts and movements, and correction of defects and deformities. This education should commence from birth and continue throughout life, as it is never too early or too late to begin.

From the very first days of a child’s life, certain aspects of physical education can be applied, such as establishing good habits regarding food, sleep, and hygiene. Parents should have a minimum knowledge of the human body, its structure, and functioning, and gradually teach children to observe and control the functioning of their internal organs. Bad habits related to positions, postures, and movements should be corrected early on, as they can have long-term consequences.

Children should be taught the importance of simple and healthy food, eating according to hunger, and developing a taste for nourishing substances without indulging in greed or gluttony. The child’s instinctive knowledge of what is good and necessary for their body should be respected, while also distinguishing between desires and needs. It is essential to avoid using food as a means of coercion or punishment.

Cleanliness and hygienic habits should be instilled in children without instilling fear of illness. While there should be no fear of illness, children should understand that being ill is a sign of weakness and inferiority, not virtue or sacrifice. The importance of a well-built, robust, and balanced body should be emphasized, avoiding the romantic notion that brilliance is found in weak bodies. Feigned illness to manipulate others’ attention and sympathy should not be encouraged.

Regular exercise and outdoor games should be an integral part of a child’s education, as they contribute to good health and physical development. Medicine should be used sparingly, and the natural healing power of the body should be respected and supported through healthy habits.

Sufficient sleep is crucial for a child’s development, with the number of hours varying according to their age. Pushing children to constant activity or depriving them of rest and relaxation is detrimental to their developing nervous system. Children should be given time for relaxation and taught the art of relaxing muscles and nerves. Activities should be freely chosen rather than imposed, and the hours of rest necessary for proper bodily function should be maintained.

The education of children should also emphasize the importance of physical strength, balance, and beauty. Every human body has the potential to establish harmony among its parts and movements, and a rational method of physical culture from an early age can help manifest this beauty. The ideal of beauty should be cherished for its own sake, not merely to please others or seek admiration.

Even if physical education has been neglected during childhood or youth, it can begin at any age and continue throughout life. However, correcting bad habits, rigidities, and malformations may require additional patience and perseverance. By keeping the ideal of beauty alive and maintaining a goal of harmonization and transformation, one can progress towards physical well-being and the realization of beauty.

In summary, physical education is a vital aspect of holistic development, encompassing control and discipline, harmonious development, and correction of defects. It should begin at birth and continue throughout life, promoting good habits, proper nutrition, hygiene, exercise, rest, and the cultivation of physical strength, balance, and beauty.

Sri Aurobindo emphasizes the importance of vital education, which is often neglected or pursued without discernment and method. There are two main reasons for this: confusion in the human mind regarding vital education and the difficulty of the undertaking itself.

The vital aspect of human nature is a demanding and despotic tyrant. Many people feel a timorous respect for the vital because it holds power, energy, enthusiasm, and dynamism. The pursuit of personal happiness and the belief that one’s character is fixed from birth contribute to the vital’s domination. However, these ideas can lead to conflicts, misery, disappointment, and discouragement.

The pursuit of personal happiness should not be confused with the delight of being, which is a quality of the Divine and unconditioned. The goal of life is not personal happiness, but awakening to the Truth-consciousness. The belief that one’s character is fixed neglects the possibility of fundamental change, which requires a rigorous discipline and mastery over the subconscient.

To initiate the transformation of character, a detailed and discerning observation of one’s character is necessary. Each individual possesses opposing tendencies in almost equal proportions, representing the battle to be waged and the victory to be won. Life itself is an education, encouraging movements that express light or shadow depending on the circumstances and environment. However, a conscious will, guided by a rational method of education, can replace the whims of nature with a logical and clear-sighted discipline.

Vital education should ideally begin as early as possible, focusing on the development and use of the sense organs. Proper cultivation of the senses can surpass ordinary expectations, potentially even developing additional senses beyond the traditional five. Alongside sensory education, discrimination and the aesthetic sense should be cultivated, appreciating and loving what is beautiful, harmonious, simple, healthy, and pure. This aesthetic culture protects the individual from degrading influences and contributes to a refined taste and nobility of character.

The second aspect of vital education concerns the character and its transformation. Traditionally, disciplines aimed at purifying and controlling the vital being have relied on coercion, suppression, abstinence, and asceticism. However, a rigorous and detailed education that involves the collaboration of the vital is more enduring and effective. The starting point is becoming conscious of the various movements within oneself and understanding their causes. The child should be taught to observe, note reactions and impulses, and become a discerning witness of desires, passions, instincts, and weaknesses.

Alongside observation, the will for progress and perfection must be developed early on. Different methods may be appropriate for awakening this will, such as rational arguments, feelings, goodwill, and the sense of dignity and self-respect. Example is a powerful method, and the will should be exercised methodically and progressively, demanding maximum effort and persisting even in the face of difficulty.

To achieve mastery and transformation, a thorough understanding of one’s character is essential, followed by control over one’s movements. The effort and result of this endeavor depend on the value of the ideal one seeks to achieve.

In the next aspect of education, Sri Aurobindo will discuss mental education and its connection to the ideal pursued in the effort for mastery and transformation.