{"id":1214,"date":"2013-07-13T01:33:19","date_gmt":"2013-07-13T01:33:19","guid":{"rendered":"http:\/\/localhost\/?p=1214"},"modified":"2013-07-13T01:33:19","modified_gmt":"2013-07-13T01:33:19","slug":"34-the-supramental-sense-vol-21-the-synthesis-of-yoga-volume-21","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/21-the-synthesis-of-yoga-volume-21\/34-the-supramental-sense-vol-21-the-synthesis-of-yoga-volume-21","title":{"rendered":"-34_The Supramental Sense.htm"},"content":{"rendered":"\n\n
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\n


\n
\nChapter XXIV<\/span><\/font><\/b> <\/font><\/p>\n

 <\/font>The
\nSupramental Sense<\/span><\/font><\/b> <\/font><\/p>\n

 <\/p>\n

A<\/font><\/b>LL
\n<\/font>the instruments, all the activities of the mind have their corresponding powers
\nin the action of the supramental energy and are there exalted and transfigured,
\nbut have there a reverse order of priority and necessary importance. As there
\nis a supramental thought and essential consciousness, so too there is a
\nsupramental sense. Sense is fundamentally not the action of certain physical
\norgans, but the contact of consciousness with its objects, samj\u00f1āna<\/i>. <\/p>\n

When the
\nconsciousness of the being is withdrawn wholly into itself, it is aware only of
\nitself, of its own being, its own consciousness, its own delight of existence,
\nits own concentrated force of being, and of these things not in their forms but
\nin their essence. When it comes out of this self-immersion, it becomes aware of
\nor it releases or develops out of its self-immersion its activities and forms
\nof being, of consciousness, of delight and force. Then too, on the supramental
\nplane, its primary awareness still remains of a kind native to and entirely
\ncharacteristic of the self-awareness of the spirit, the self-knowledge of the
\none and infinite; it is a knowledge that knows all its objects, forms and
\nactivities comprehensively by being aware of them in its own infinite self,
\nintimately by being aware in them as their self, absolutely by being aware of them
\nas one in self with its own being. All its other ways of knowledge are
\nprojected from this knowledge by identity, are parts or movements of it, or at
\nthe lowest depend on it for their truth and light, are touched and supported by
\nit even in their own separate way of action and refer back to it overtly or
\nimplicitly as their authority and origin. <\/p>\n

The activity
\nwhich is nearest to this essential knowledge by identity is the large embracing
\nconsciousness, especially characteristic of the supramental energy, which takes
\ninto itself all truth and idea and object of knowledge and sees them at once in
\n <\/p>\n

\nPage \u2013 831<\/span><\/p>\n

\n
\n<\/div>\n

their<\/span> essence,
\ntotality and parts or aspects, \u2013 vij\u00f1āna<\/i><\/span>. Its movement is a total seeing and seizing; it
\nis a comprehension and possession in the self of knowledge; and it holds the
\nobject of consciousness as a part of the self or one with it, the unity being
\nspontaneously and directly realised in the act of knowledge. Another
\nsupramental activity puts the knowledge by identity more into the background
\nand stresses more the objectivity of the thing known. Its characteristic
\nmovement, descending into the mind, becomes the source of the peculiar nature
\nof our mental knowledge, intelligence, praj\u00f1āna<\/i><\/span>. In the mind the action of intelligence
\ninvolves, at the outset, separation and otherness between the knower, knowledge
\nand the known; but in the supermind its movement still takes place in the
\ninfinite identity or at least in the cosmic oneness. Only, the self of
\nknowledge indulges the delight of putting the object of consciousness away from
\nthe more immediate nearness of the original and eternal unity, but always in
\nitself, and of knowing it again in another way so as to establish with it a
\nvariety of relations of interaction which are so many minor chords in the
\nharmony of the play of the consciousness. The movement of this supramental
\nintelligence, praj\u00f1āna<\/i>, becomes
\na subordinate, a tertiary action of the supramental for the fullness of which
\nthought and word are needed. The primary action, because it is of the nature of
\nknowledge by identity or of a comprehensive seizing in the consciousness, is
\ncomplete in itself and has no need of these means of formulation. The supramental
\nintelligence is of the nature of a truth seeing, truth hearing and truth
\nremembering and, though capable of being sufficient to itself<\/span>
\nin a certain way, still feels itself more richly fulfilled by the thought and
\nword that give it a body of expression. <\/p>\n

Finally, a
\nfourth action of the supramental consciousness completes the various
\npossibilities of the supramental knowledge. This still farther accentuates the
\nobjectivity of the thing known, puts it away from the station of experiencing consciousness
\nand again brings it to nearness by a uniting contact effected<\/span>
\neither in a direct nearness, touch, union or less closely across the bridge or
\nthrough the connecting stream of consciousness of which there has already been
\nmention. It is a contacting of existence,
\n <\/p>\n

\nPage \u2013 832<\/span><\/p>\n

\n
\n<\/div>\n

presences, things, forms, forces,
\nactivities, but a contacting of them in the stuff of the supramental being and
\nenergy, not in the divisions of matter and through the physical instruments,
\nthat creates the supramental sense, samj\u00f1āna<\/i>.\n<\/p>\n

It is a little
\ndifficult to make the nature of the supramental sense understood to a mentality
\nnot yet familiar with it by enlarged experience, because our idea of sense
\naction is governed by the limiting experience of the physical mind and we suppose
\nthat the fundamental thing in it is the impression made by an external object
\non the physical organ of sight, hearing, smell, touch, taste, and that the
\nbusiness of the mind, the present central organ of our consciousness, is only
\nto receive the physical impression and its nervous translation and so become
\nintelligently conscious of the object. In order to understand the supramental
\nchange we have to realise first that the mind is the only real sense even in
\nthe physical process: its dependence on the physical impressions is the result
\nof the conditions of the material evolution, but not a thing fundamental and
\nindispensable. Mind is capable of a sight that is independent of the physical eye,
\na hearing that is independent of the physical ear, and so with the action of
\nall the other senses. It is capable too of an awareness<\/span>,
\noperating by what appears to us as mental impressions, of things not conveyed
\nor even suggested by the agency of the physical organs, \u2013 an opening to relations,
\nhappenings, forms even and the action of forces to which the physical organs
\ncould not have borne evidence. Then, becoming aware of these rarer powers, we
\nspeak of the mind as a sixth sense; but in fact it is the only true sense organ
\nand the rest are no more than its outer conveniences and secondary instruments,
\nalthough by its dependence on them they have become its limitations and its too
\nimperative and exclusive conveyors. Again we have to realise \u2013 and this is more
\ndifficult to admit for our normal ideas in the matter \u2013 that the mind itself is
\nonly the characteristic instrument of sense, but the thing itself, sense in its
\npurity, samj\u00f1āna<\/i>, exists behind
\nand beyond the mind it uses and is a movement of the self, a direct and
\noriginal activity of the infinite power of its consciousness. The pure action
\nof sense is a spiritual action and pure sense is itself a power of the spirit. <\/p>\n

\nPage \u2013 833<\/span><\/p>\n

\n
\n<\/div>\n

The spiritual
\nsense is capable of knowing in its own characteristic way, which is other than
\nthat of supramental thought or of the intelligence or spiritual comprehension, vij\u00f1āna<\/i><\/span>, or
\nknowledge by identity, all things whatsoever, things material and what is to us
\nimmaterial, all forms and that which is formless. For all is spiritual
\nsubstance of being, substance of consciousness and force, substance of delight;
\nand the spiritual sense, pure Samjnana<\/span>, is the
\nconscious being’s contactual<\/span>, substantial awareness
\nof its own extended substance of self and in it of all that is of the infinite
\nor universal substance. It is possible for us not only to know by conscious
\nidentity, by a spiritual comprehension of self, of principles and aspects,
\nforce, play and action, by a direct spiritual, supramental and intuitive
\nthought knowledge, by the heart’s spiritually and supramentally<\/span>
\nillumined feeling, love, delight, but also to have in a very literal
\nsignificance the sense \u2013 sense-knowledge or sensation \u2013 of the spirit, the
\nself, the Divine, the Infinite. The state described by the Upanishad in which
\none sees, hears, feels, touches, senses in every way the Brahman and the
\nBrahman only, for all things have become to the consciousness only that and have
\nno other, separate or independent existence, is not a mere figure of speech,
\nbut the exact description of the fundamental action of the pure sense, the
\nspiritual object of the pure Samjnana<\/span>. And in this
\noriginal action, \u2013 to our experience a transfigured, glorified, infinitely
\nblissful action of the sense, a direct feeling out inward, around, everywhere
\nof the self to embrace and touch and be sensible of all that is in its universal
\nbeing, \u2013 we can become aware in a most moving and delightful way of the
\nInfinite and of all that is in it, cognizant, by intimate contact of our being
\nwith all being, of whatever is in the universe. <\/p>\n

The action of
\nthe supramental sense is founded on this true truth of sense; it is an
\norganisation of this pure, spiritual, infinite, absolute samj\u00f1āna<\/i>. The supermind acting through sense feels all as God
\nand in God, all as the manifest touch, sight, hearing, taste, perfume, all as
\nthe felt, seen, directly experienced substance and power and energy and
\nmovement, play, penetration, vibration, form, nearness, pressure, substantial
\ninterchange of the Infinite. Nothing exists independently to its sense, but all
\nis felt
\n <\/p>\n

\nPage \u2013 834<\/span><\/p>\n

\n
\n<\/div>\n

as<\/span> one
\nbeing and movement and each thing as indivisible from the rest and as having in
\nit all the Infinite, all the Divine. This supramental sense has the direct
\nfeeling and experience, not only of forms, but of forces and of the energy and
\nthe quality in things and of a divine substance and presence which is within
\nthem and round them and into which they open and expand themselves in their
\nsecret subtle self and elements, extending themselves in oneness into the
\nillimitable. Nothing to the supramental sense is really finite: it is founded
\non a feeling of all in each and of each in all: its sense definition, although
\nmore precise and complete than the mental, creates no walls of limitation; it
\nis an oceanic and ethereal sense in which all particular sense knowledge and
\nsensation is a wave or movement or spray or drop that is yet a concentration of
\nthe whole ocean and inseparable from the ocean. Its action is a result of the
\nextension and vibration of being and consciousness in a supra-ethereal ether of
\nlight, ether of power, ether of bliss, the Ananda Akasha<\/span>
\nof the Upanishads, which is the matrix and continent of the universal
\nexpression of the Self, \u2013 here in body and mind experienced only in limited
\nextensions and vibrations, \u2013 and the medium of its true experience. This sense
\neven at its lowest power is luminous with a revealing light that carries in it
\nthe secret of the thing it experiences and can therefore be a starting-point
\nand basis of all the rest of the supramental knowledge, \u2013 the supramental
\nthought, spiritual intelligence and comprehension, conscious identity, \u2013 and on
\nits highest plane or at its fullest intensity of action it opens into or
\ncontains and at once liberates these things. It is strong with a luminous power
\nthat carries in it the force of self-realisation and an intense or infinite
\neffectiveness, and this sense-experience can therefore be the starting-point of
\nimpulsion for a creative or fulfilling action of the spiritual and supramental
\nwill and knowledge. It is rapturous with a powerful and luminous delight that
\nmakes of it,<\/span> makes of all sense and sensation a key to
\nor a vessel of the divine and infinite Ananda. <\/p>\n

The supramental
\nsense can act in its own power and is independent of the body and the physical
\nlife and outer mind and it is above too the inner mind and its experiences. It
\ncan be aware of all things in whatever world, on whatever plane, in whatever <\/p>\n

\nPage \u2013 835<\/span><\/p>\n

\n
\n<\/div>\n

formation<\/span>
\nof universal consciousness. It can be aware of the things of the material
\nuniverse even in the trance of Samadhi, aware of them as they are or appear to
\nthe physical sense, even as it is of other states of experience, of the pure vital,
\nthe mental, the psychical, the<\/span> supramental
\npresentation of things. It can in the waking state of the physical consciousness
\npresent to us the things concealed from the limited receptivity or beyond the
\nrange of the physical organs, distant forms, scenes and happenings, things that
\nhave passed out of physical existence or that are not yet in physical existence,
\nscenes, forms, happenings, symbols of the vital, psychical, mental,
\nsupramental, spiritual worlds and all these in their real or significant truth
\nas well as their appearance. It can use all the other states of sense
\nconsciousness and their appropriate senses and organs adding to them what they
\nhave not, setting right their errors and supplying their deficiencies: for it
\nis the source of the others and they are only inferior derivations from this
\nhigher sense, this true and illimitable samj\u00f1āna<\/i>.<\/p>\n

 <\/p>\n

\n2<\/b><\/p>\n

 <\/p>\n

The lifting of
\nthe level of consciousness from the mind to the supermind and the consequent
\ntransformation of the being from the state of the mental to that of the
\nsupramental Purusha must bring with it to be complete a transformation of all
\nthe parts of the nature and all its activities. The whole mind is not merely
\nmade into a passive channel of the supramental activities, a channel of their downflow<\/span> into the life and body and of their outflow or
\ncommunication with the outward world, the material existence, \u2013 that is only the
\nfirst stage of the process, \u2013 but is itself supramentalised along with all its instruments.
\nThere is accordingly a change, a profound transformation in the physical sense,
\na supramentalising<\/span> of the physical sight, hearing,
\ntouch, etc., that creates or reveals to us a quite different view, not merely of
\nlife and its meaning, but even of the material world and all its forms and
\naspects. The supermind uses the physical organs and confirms their way of
\naction, but it develops behind them the <\/p>\n

\nPage \u2013 836<\/span><\/p>\n

\n
\n<\/div>\n

\ninner<\/span>
\nand deeper senses which see what are hidden from the physical organs and
\nfarther transforms the new sight, hearing, etc. thus created by casting it into
\nits own mould and way of sensing. The change is one that takes nothing from the
\nphysical truth of the object, but adds to it its supraphysical<\/span>
\ntruth and takes away by the removal of the physical limitation the element of
\nfalsehood in the material way of experience. <\/p>\n

The supramentalising<\/span> of the physical sense brings with it a
\nresult similar in this field to that which we experience in the transmutation
\nof the thought and consciousness. As soon as the sight, for example, becomes
\naltered under the influence of the supramental seeing, the eye gets a new and
\ntransfigured vision of things and of the world around us. Its sight acquires an
\nextraordinary totality and an immediate and embracing precision in which the
\nwhole and every detail stand out at once in the complete harmony and vividness
\nof the significance meant by Nature in the object and its realisation of the
\nidea in form, executed in a triumph of substantial being. It is as if the eye
\nof the poet and artist had replaced the vague or trivial unseeing normal
\nvision, but singularly spiritualised and glorified, \u2013 as if indeed it were the
\nsight of the supreme divine Poet and Artist in which we were participating and
\nthere were given to us the full seeing of his truth and intention in his design
\nof the universe and of each thing in the universe. There is an unlimited
\nintensity which makes all that is seen a revelation of the glory of quality and
\nidea and form and colour<\/span>. The physical eye seems then
\nto carry in itself a spirit and a consciousness which sees not only the
\nphysical aspect of the object but the soul of quality in it, the vibration of
\nenergy, the light and force and spiritual substance of which it is made. Thus
\nthere comes through the physical sense to the total sense consciousness within
\nand behind the vision a revelation of the soul of the thing seen and of the
\nuniversal spirit that is expressing itself in this objective form of its own
\nconscious being. <\/p>\n

There is at the
\nsame time a subtle change which makes the sight see<\/span> in
\na sort of fourth dimension, the character of which is a certain internality,
\nthe seeing not only of the superficies and the outward form but of that which
\ninforms it and subtly extends around it. The material object becomes to this
\nsight something <\/p>\n

\nPage \u2013 837<\/span><\/p>\n

\n
\n<\/div>\n

different from what we now see,
\nnot a separate object on the background or in the environment of the rest of
\nNature, but an indivisible part and even in a subtle way an expression of the
\nunity of all that we see. And this unity that we see becomes not only to the
\nsubtler consciousness but to the mere sense, to the illumined physical sight
\nitself, that of the identity of the Eternal, the unity of the Brahman. For to
\nthe supramentalised seeing the material world and space and material objects
\ncease to be material in the sense in which we now on the strength of the sole
\nevidence of our limited physical organs and of the physical consciousness that
\nlooks through them receive as our gross perception and understand as our
\nconception of matter. It and they appear and are seen as spirit itself in a
\nform of itself and a conscious extension. The whole is a unity \u2013 the oneness
\nunaffected by any multitudinousness<\/span> of objects and
\ndetails \u2013 held in and by the consciousness in a spiritual space and all
\nsubstance there is conscious substance. This change and this totality of the
\nway of seeing comes from the exceeding of the limitations of our present
\nphysical sense, because the power of the subtle or psychical eye has been
\ninfused into the physical and there has again been infused into this
\npsycho-physical power of vision the spiritual sight, the pure sense, the
\nsupramental Samjnana<\/span>. <\/p>\n

All the other
\nsenses undergo a similar transformation. All that the ear listens to,<\/span> reveals the totality of its sound body and sound
\nsignificance and all the tones of its vibration and reveals also to the single
\nand complete hearing the quality, the rhythmic energy, the soul of the sound
\nand its expression of the one universal spirit. There is the same internality,
\nthe going of the sense into the depths of the sound and the finding there of
\nthat which informs it and extends it into unity with the harmony of all sound
\nand no less with the harmony of all silence, so that the ear is always
\nlistening to the infinite in its heard expression and the voice of its silence.
\nAll sounds become to the supramentalised ear the voice of the Divine, himself
\nborn into sound, and a rhythm of the concord of the universal symphony. And
\nthere is too the same completeness, vividness, intensity, the revelation of the
\nself of the thing heard and the spiritual satisfaction of the self in hearing.
\nThe supramentalised touch also contacts or receives the <\/p>\n

\nPage \u2013 838<\/span><\/p>\n

\n
\n<\/div>\n

touch<\/span> of
\nthe Divine in all things and knows all things as the Divine through the
\nconscious self in the contact: and there is too the same totality, intensity,
\nrevelation of all that is in and behind the touch to the experiencing consciousness.
\nThere comes a similar transformation of the other senses. <\/p>\n

There is at the
\nsame time an opening of new powers in all the senses, an extension of range, a
\nstretching out of the physical consciousness to an undreamed capacity. The
\nsupramental transformation extends too the physical consciousness far beyond
\nthe limits of the body and enables it to receive with a perfect concreteness
\nthe physical contact of things at a distance. And the physical organs become
\ncapable of serving as channels for the psychic and other senses so that we can see
\nwith the physical waking eye what is ordinarily revealed only in the abnormal
\nstates and to the psychical vision, hearing or other sense knowledge. It is the
\nspirit or the inner soul that sees and senses, but the body and its powers are
\nthemselves spiritualised and share directly in the experience. The entire
\nmaterial sensation is supramentalised and it becomes aware, directly and with a
\nphysical participation and, finally, a unity with the subtler instrumentation,
\nof forces and movements and the physical, vital, emotional, mental vibrations
\nof things and beings and feels them all not only spiritually or mentally but physically
\nin the self and as movements of the one self in these many bodies. The wall
\nthat the limitations of the body and its senses have built around us is
\nabolished even in the body and the senses and there is in its place the free
\ncommunication of the eternal oneness. All sense and sensation becomes full of
\nthe divine light, the divine power and intensity of experience, a divine joy,
\nthe delight of the Brahman. And even that which is now to us discordant and
\njars on the senses takes its place in the universal concord of the universal movement,
\nreveals its rasa, meaning, design and, by delight in its intention in the
\ndivine consciousness and its manifestation of its law and dharma, its harmony
\nwith the total self, its place in the manifestation of the divine being,
\nbecomes beautiful and happy to the soul experience. All sensation becomes
\nAnanda. <\/p>\n

The embodied
\nmind in us is ordinarily aware only through the physical organs and only of
\ntheir objects and of subjective
\n <\/p>\n

\nPage \u2013 839<\/span><\/p>\n

\n
\n<\/div>\n


\nexperiences<\/span>
\nwhich seem to start from the physical experience and to take them alone,
\nhowever remotely, for their foundation and mould of construction. All the rest,
\nall that is not consistent with or part of or verified by the physical data, seems
\nto it rather imagination than reality and it is only in abnormal states that it
\nopens to other kinds of conscious experience. But in fact there are immense
\nranges behind of which we could be aware if we opened the doors of our inner being.
\nThese ranges are there already in action and known to a subliminal self in us,
\nand much even of our surface consciousness is directly projected from them and
\nwithout our knowing it influences our subjective experience of things. There is
\na range of independent vital or pranic experiences behind, subliminal to and
\nother than the surface action of the vitalised<\/span>
\nphysical consciousness. And when this opens itself or acts in any way, there
\nare made manifest to the waking mind the phenomena of a vital consciousness, a
\nvital intuition, a vital sense not dependent on the body and its instruments, although
\nit may use them as a secondary medium and a recorder. It is possible to open
\ncompletely this range and, when we do so, we find that its operation is that of
\nthe conscious life force individualised<\/span> in us
\ncontacting the universal life force and its operations in things, happenings
\nand persons. The mind becomes aware of the life consciousness in all things, responds
\nto it through our life consciousness with an immediate directness not limited
\nby the ordinary communication through the body and its organs, records its
\nintuitions, becomes<\/span> capable of experiencing existence
\nas a translation of the universal Life or Prana. The field of which the vital
\nconsciousness and the vital sense are primarily aware is not that of forms but,
\ndirectly, that of forces: its world is a world of the play of energies, and
\nform and event are sensed only secondarily as a result and embodiment of the
\nenergies. The mind working through the physical senses can only construct a
\nview and knowledge of this nature as an idea in the intelligence, but it cannot
\ngo beyond the physical translation of the energies, and it has therefore no
\nreal or direct experience of the true nature of life, no actual realisation of
\nthe life force and the life spirit. It is by opening this other level or depth
\nof experience within and by admission to the vital consciousness and vital
\nsense that the
\n <\/p>\n

\nPage \u2013 840<\/span><\/p>\n

\n
\n<\/div>\n

mind<\/span> can
\nget the true and direct experience. Still, even then, so long as it is on the mental
\nlevel, the experience is limited by the vital terms and their mental renderings
\nand there is an obscurity even in this greatened sense and knowledge. The
\nsupramental transformation supravitalises<\/span> the vital,
\nreveals it as a dynamics of the spirit, makes a complete opening and a true
\nrevelation of all the spiritual reality behind and within the life force and
\nthe life spirit and of all its spiritual as well as its mental and purely vital
\ntruth and significance. <\/p>\n

The supermind
\nin its descent into the physical being awakens, if not already wakened by
\nprevious yogic sadhana, the consciousness \u2013 veiled or obscure in most of us \u2013 which
\nsupports and forms there the vital sheath, the prāņa<\/i><\/span> koşa<\/span><\/i>.
\nWhen this is awakened, we no longer live in the physical body alone, but also
\nin a vital body which penetrates and envelops the physical and is sensitive to
\nimpacts of another kind, to the play of the vital forces around us and coming
\nin on us from the universe or from particular persons or group lives or from
\nthings or else from the vital planes and worlds which are behind the material
\nuniverse. These impacts we feel even now in their result and in certain touches
\nand affectations, but not at all or very little in their source and their
\ncoming. An awakened consciousness in the pranic body immediately feels them, is
\naware of a pervading vital force other than the physical energy, and can draw
\nupon it to increase the vital strength and support the physical energies, can
\ndeal directly with the phenomena and causes of health and disease by means of
\nthis vital influx or by directing pranic currents, can be aware of the vital
\nand the vital-emotional atmosphere of others and deal with its interchanges, along
\nwith a host of other phenomena which are unfelt by or obscure to our outward
\nconsciousness but here become conscient<\/span> and sensible.
\nIt is acutely aware of the life soul and life body in ourself<\/span><\/span> and others. The supermind takes up this vital
\nconsciousness and vital sense, puts it on its right foundation and transforms
\nit by revealing the life-force here as the very power of the spirit dynamised<\/span> for a near and direct operation on and through
\nsubtle and gross matter and for formation and action in the material universe. <\/p>\n

The first
\nresult is that the limitations of our individual life
\n <\/p>\n

\nPage \u2013 841<\/span><\/p>\n

\n
\n<\/div>\n

being break down and we live no
\nlonger with a personal life force, or not with that ordinarily, but in and by
\nthe universal life energy. It is all the universal Prana that comes consciently<\/span> streaming into and through us, keeps up there a
\ndynamic constant eddy, an unseparated<\/span> centre of its
\npower, a vibrant station of storage and communication, constantly fills it with
\nits forces and pours them out in activity upon the world around us. This life
\nenergy, again, is felt by us not merely as a vital ocean and its streams, but
\nas the vital way and form and body and outpouring of a conscious universal
\nShakti, and that conscient<\/span> Shakti reveals itself as
\nthe Chit Shakti of the Divine, the Energy of the transcendent and universal
\nSelf and Purusha of which \u2013 or rather of whom \u2013 our universalised<\/span>
\nindividuality becomes an instrument and channel. As a result we feel ourselves
\none in life with all others and one with the life of all Nature and of all
\nthings in the universe. There is a free and conscious communication of the
\nvital energy working in us with the same energy working in others. We are aware
\nof their life as of our own or, at the least, of the touch and pressure and communicated
\nmovements of our life being on them and theirs upon us. The vital sense in us
\nbecomes powerful, intense, capable<\/span> of bearing all the
\nsmall or large, minute or immense vibrations of this life world on all its
\nplanes physical and supraphysical<\/span>, vital and supravital<\/span>, thrills with all its movement and Ananda and is
\naware of and open to all forces. The supermind takes possession of all this
\ngreat range of experience, and makes it all luminous, harmonious, experienced
\nnot obscurely and fragmentarily and subject to the limitations and errors of
\nits handling by the mental ignorance, but revealed, it and each movement of it,
\nin its truth and totality of power and delight, and directs the great and now
\nhardly limitable powers and capacities of the life dynamis on all its ranges according
\nto the simple and yet complex, the sheer and spontaneous and yet unfalteringly
\nintricate will of the Divine in our life. It makes the vital sense a perfect
\nmeans of the knowledge of the life forces around us, as the physical of the
\nforms and sensations of the physical universe, and a perfect channel too of the
\nreactions of the active life force through us working as an instrument of
\nself-manifestation. <\/p>\n

\nPage \u2013 842<\/span><\/p>\n

\n
\n<\/div>\n

                                                                                                                          
\n3<\/b><\/p>\n

 <\/p>\n

The phenomena
\nof this vital consciousness and sense, this direct sensation and perception of
\nand response to the play of subtler forces than the physical, are often
\nincluded without distinction under the head of psychical phenomena. In a
\ncertain sense it is an awakening of the psyche, the inner soul now hidden, clogged
\nwholly or partially covered up by the superficial activity of the physical mind
\nand senses that brings to the surface the submerged or subliminal inner vital
\nconsciousness and also an inner or subliminal mental consciousness and sense
\ncapable of perceiving and experiencing directly, not only the life forces and
\ntheir play and results and phenomena, but the mental and psychical worlds and
\nall they contain and the mental activities, vibrations, phenomena, forms,
\nimages of this world also and of establishing a direct communication between
\nmind and mind without the aid of the physical organs and the limitations they
\nimpose on our consciousness. There are however two different kinds of action of
\nthese inner ranges of the consciousness. The first is a more outer and confused
\nactivity of the awakening subliminal mind and life which is clogged with and
\nsubject to the grosser desires and illusions of the mind and vital being and
\nvitiated in spite of its wider range of experience and powers and capacities by
\nan enormous mass of error and deformations of the will and knowledge, full of
\nfalse suggestions and images, false and distorted intuitions and inspirations
\nand impulses, the latter often even depraved and perverse, and vitiated too by
\nthe interference of the physical mind and its obscurities. This is an inferior
\nactivity to which clairvoyants, psychists<\/span>, spiritists<\/span>, occultists, seekers of powers and siddhis are
\nvery liable and to which all the warnings against the dangers and errors of
\nthis kind of seeking are more especially applicable. The seeker of spiritual
\nperfection has to pass as quickly as possible, if he cannot altogether avoid,
\nthis zone of danger, and the safe rule here is to be attached to none of these
\nthings, but to make spiritual progress one’s sole real objective and to put no
\nsure confidence in other things until the mind and life soul
\n <\/p>\n

\nPage \u2013 843<\/span><\/p>\n

\n
\n<\/div>\n

\nare<\/span>
\npurified and the light of the spirit and supermind or at least of the
\nspiritually illumined mind and soul are shed on these inner ranges of experience.
\nFor when the mind is tranquillised<\/span> and purified and
\nthe pure psyche liberated from the insistence of the desire soul, these experiences
\nare free from any serious danger, \u2013 except indeed that of limitation and a
\ncertain element of error which cannot be entirely eliminated so long as the
\nsoul experiences and acts on the mental level. For there is then a pure action
\nof the true psychical consciousness and its powers, a reception of psychical
\nexperience pure in itself of the worse deformations, although subject to the
\nlimitations of the representing mind, and capable of a high spiritualisation
\nand light. The complete power and truth, however, can only come by the opening
\nof the supermind and the supramentalising<\/span> of the
\nmental and psychical experience. <\/p>\n

The range of
\nthe psychic consciousness and its experiences is almost illimitable and the
\nvariety and complexity of its phenomena almost infinite. Only some of the broad
\nlines and main features can be noted here. The first and most prominent is the
\nactivity of the psychic senses of which the sight is the most developed
\nordinarily and the first to manifest itself with any largeness when the veil of
\nthe absorption in the surface consciousness which prevents the inner vision is
\nbroken. But all the physical senses have their corresponding powers in the
\npsychical being, there is a psychical hearing, touch, smell, taste: indeed the
\nphysical senses are themselves in reality only a projection of the inner sense
\ninto a limited and externalised<\/span> operation in and
\nthrough and upon the phenomena of gross matter. The psychical sight receives
\ncharacteristically the images that are formed in the subtle matter of the
\nmental or psychical ether, citt<\/span>\\=ak<\/span>\\=a\\‘sa<\/span>. These may be transcriptions there or impresses of
\nphysical things, persons, scenes, happenings, whatever is, was or will be or
\nmay be in the physical universe. These images are very variously seen and under
\nall kinds of conditions; in Samadhi or in the waking state, and in the latter
\nwith the bodily eyes closed or open, projected on or into a physical object or medium
\nor seen as if materialised in the physical atmosphere or only in a psychical
\nether revealing itself through this grosser physical atmosphere; seen through
\nthe physical eyes themselves as a secondary instrument and as if under the
\nconditions of the physical vision or by
\n <\/p>\n

\nPage \u2013 844<\/span><\/p>\n

\n
\n<\/div>\n

the<\/span>
\npsychical vision alone and independently of the relations of our ordinary sight
\nto space. The real agent is always the psychical sight and the power indicates
\nthat the consciousness is more or less awake, intermittently or normally and
\nmore or less perfectly, in the psychical body. It is possible to see in this
\nway the transcriptions or impressions of things at any distance beyond the
\nrange of the physical vision or the images of the past or the future. <\/p>\n

Besides these
\ntranscriptions or impresses the psychical vision receives thought images and
\nother forms created by constant activity of consciousness in ourselves or in
\nother human beings, and these may be according to the character of the activity
\nimages of truth or falsehood or else mixed things, partly true, partly false,
\nand may be too either mere shells and representations or images inspired with a
\ntemporary life and consciousness and, it may be, carrying in them in one way or
\nanother some kind of beneficent or maleficent action or some willed or unwilled
\neffectiveness on our minds or vital being or through them even on the body.
\nThese transcriptions, impresses, thought images, life images, projections of
\nthe consciousness may also be representations or creations not of the physical
\nworld, but of vital, psychic or mental worlds beyond us, seen in our own minds
\nor projected from other than human beings. And as there is this psychical
\nvision of which some of the more external and ordinary manifestations are well
\nenough known by the name of clairvoyance, so there is a psychical hearing and
\npsychical touch, taste, smell \u2013 clairaudience, clairsentience are the more
\nexternal manifestations, \u2013 with precisely the same range each in its own kind,
\nthe same fields and manner and conditions and varieties of their phenomena. <\/p>\n

These and other
\nphenomena create an indirect, a representative range of psychical experience;
\nbut the psychical sense has also the power of putting us in a more direct communication
\nwith earthly or supraterrestrial<\/span> beings through their
\npsychical selves or their psychical bodies or even with things, for things also
\nhave a psychical reality and souls or presences supporting them which can
\ncommunicate with our psychical consciousness. The most notable of these more
\npowerful but rarer phenomena are <\/p>\n

\nPage \u2013 845<\/span><\/p>\n

\n
\n<\/div>\n

those which attend the power of exteriorisation<\/span> of our consciousness for various kinds of
\naction otherwise and elsewhere than in the physical body, communication in the
\npsychical body or some emanation or reproduction of it, oftenest, though by no
\nmeans necessarily, during sleep or trance and the setting up of relations or
\ncommunication by various means with the denizens of another plane of existence.\n<\/p>\n

For there is a continuous
\nscale of the planes of consciousness, beginning with the psychical and other
\nbelts attached to and dependent on the earth plane and proceeding through the
\ntrue independent vital and psychical worlds to the worlds of the gods and the
\nhighest supramental and spiritual planes of existence. And these are in fact
\nalways acting upon our subliminal selves unknown to our waking mind and with
\nconsiderable effect on our life and nature. The physical mind is only a little
\npart of us and there is a much more considerable range of our being in which
\nthe presence, influence and powers of the other planes are active upon us and
\nhelp to shape our external being and its activities. The awakening of the
\npsychical consciousness enables us to become aware of these powers, presences
\nand influences in and around us; and while in the impure or yet ignorant and
\nimperfect mind this unveiled contact has its dangers, it enables us too, if
\nrightly used and directed, to be no longer their subject but their master and
\nto come into conscious and self-controlled possession of the inner secrets of
\nour nature. The psychical consciousness reveals this interaction between the
\ninner and the outer planes, this world and others, partly by an awareness, which
\nmay be very constant, vast and vivid, of their impacts, suggestions,
\ncommunications to our inner thought and conscious being and a capacity of
\nreaction upon them there, partly also through many kinds of symbolic, transcriptive<\/span> or representative images presented to the
\ndifferent psychical senses. But also there is the possibility of a more direct,
\nconcretely sensible, almost material, sometimes actively material communication
\n\u2013 a complete though temporary physical materialisation<\/span>
\nseems to be possible \u2013 with the powers, forces and beings of other worlds and
\nplanes. There may even be a complete breaking of the limits of the physical
\nconsciousness and the material existence.
\n <\/p>\n

\nPage \u2013 846<\/span><\/p>\n

\n
\n<\/div>\n

The awakening
\nof the psychical consciousness liberates in us the direct use of the mind as a
\nsixth sense, and this power may be made constant and normal. The physical
\nconsciousness can only communicate with the minds of others or know the happenings
\nof the world around us through external means and signs and indications, and it
\nhas beyond this limited action only a vague and haphazard use of the mind’s
\nmore direct capacities, a poor range of occasional presentiments, intuitions and
\nmessages. Our minds are indeed constantly acting and acted upon by the minds of
\nothers through hidden currents of which we are not aware, but we have no
\nknowledge or control of these agencies. The psychical consciousness, as it develops,
\nmakes us aware of the great mass of thoughts, feelings, suggestions, will
\nimpacts, influences of all kinds that we are receiving from others or sending
\nto others or imbibing from and throwing into the general mind atmosphere around
\nus. As it evolves in power, precision and clearness, we are able to trace these
\nto their source or feel immediately their origin and transit to us and direct
\nconsciously and with an intelligent will our own messages. It becomes possible
\nto be aware, more or less accurately and discerningly, of the activities of
\nminds whether near to us physically or at a distance, to understand, feel or
\nidentify ourselves with their temperament, character, thoughts, feelings,
\nreactions, whether by a psychic sense or a direct mental perception or by a
\nvery sensible and often intensely concrete reception of them into our mind or
\non its recording surface. At the same time we can consciously make at least the
\ninner selves and, if they are sufficiently sensitive, the surface minds of
\nothers aware of our own inner mental or psychic self and plastic to its
\nthoughts, suggestions, influences or even cast it or its active image in
\ninfluence into their subjective, even into their vital and physical being to
\nwork there as a helping or moulding or dominating power and presence. <\/p>\n

All these
\npowers of the psychic consciousness need have and often have no more than a
\nmental utility and significance, but it can also be used with a spiritual sense
\nand light and intention in it and for a spiritual purpose. This can be done by
\na spiritual meaning and use in our psychical interchange with others, and it is
\nlargely by a psycho-spiritual interchange of this kind
\n <\/p>\n

\nPage \u2013 847<\/span><\/p>\n

\n
\n<\/div>\n

that<\/span> a
\nmaster in Yoga helps his disciple. The knowledge of our inner subliminal and
\npsychic nature, of the powers and presences and influences there and the
\ncapacity of communication with other planes and their powers and beings can
\nalso be used for a higher than any mental or mundane object, for the possession
\nand mastering of our whole nature and the overpassing<\/span>
\nof the intermediate planes on the way to the supreme spiritual heights of
\nbeing. But the most direct spiritual use of the psychic consciousness is to
\nmake it an instrument of contact, communication and union with the Divine. A
\nworld of psycho-spiritual symbols is readily opened up, illuminating and potent
\nand living forms and instruments, which can be made a revelation of spiritual
\nsignificances, a support for our spiritual growth and the evolution of
\nspiritual capacity and experience, a means towards spiritual power, knowledge
\nor Ananda. The mantra is one of these psycho-spiritual means, at once a symbol,
\nan instrument and a sound body for the divine manifestation, and of the same
\nkind are the images of the Godhead and of its personalities or powers used in
\nmeditation or for adoration in Yoga. The great forms or bodies of the Divine
\nare revealed through which he manifests his living presence to us and we can
\nmore easily by their means intimately know, adore and give ourselves to him and
\nenter into the different Lokas, worlds of his habitation and presence, where we
\ncan live in the light of his being. His word, command, Adesha<\/span>,
\npresence, touch, guidance can come to us through our spiritualised psychic
\nconsciousness and, as a subtly concrete means of transmission from the spirit,
\nit can give us a close communication and nearness to him through all our
\npsychic senses. These and many more are the spiritual uses of the psychic
\nconsciousness and sense and, although capable of limitation and deformation, \u2013 for
\nall secondary instruments can be also by our mental capacity of exclusive
\nself-limitation means of a partial but at the same time hindrances to a more
\nintegral realisation, \u2013 they are of the greatest utility on the road to the
\nspiritual perfection and afterwards, liberated from the limitation of our
\nminds, transformed and supramentalised, an element of rich detail in the spiritual
\nAnanda. <\/p>\n

As the physical
\nand vital, the psychical consciousness and
\n <\/p>\n

\nPage \u2013 848<\/span><\/p>\n

\n
\n<\/div>\n

sense<\/span>
\nalso are capable of a supramental transformation and receive by it their own
\nintegral fullness and significance. The supermind lays hold on the psychical
\nbeing, descends into it, changes it into the mould of its own nature and
\nuplifts it to be a part of the supramental action and state, the supra-psychic being
\nof the Vijnana Purusha. The first result of this change is to base the
\nphenomena of the psychical consciousness on their true foundation by bringing
\ninto it the permanent sense, the complete realisation, the secure possession of
\nthe oneness of our mind and soul with the minds and souls of others and the
\nmind and soul of universal Nature. For always the effect of the supramental
\ngrowth is to universalise the individual consciousness. As it makes us live,
\neven in our individual vital movement and its relations with all around us,
\nwith the universal life, so it makes us think and feel and sense, although through
\nan individual centre or instrument, with the universal mind and psychical
\nbeing. This has two results of great importance. <\/p>\n

First, the
\nphenomena of the psychical sense and mind lose the fragmentariness and
\nincoherence or else difficult regulation and often quite artificial order which
\npursues them even more than it pursues our more normal mental activities of the
\nsurface, and they become the harmonious play of the universal inner mind and
\nsoul in us, assume their true law and right forms and relations and reveal
\ntheir just significances. Even on the mental plane one can get by the spiritualising<\/span> of the mind at some realisation of soul
\noneness, but it is never really complete, at least in its application, and does
\nnot acquire this real and entire law, form, relation, complete and unfailing
\ntruth and accuracy of its significances. And, secondly, the activity of the
\npsychical consciousness loses all character of abnormality, of an exceptional,
\nirregular and even a perilously supernormal action, often bringing a loss of
\nhold upon life and a disturbance or an injury to other parts of the being. It
\nnot only acquires its own right order within itself but its right relation with
\nthe physical life on one side and with the spiritual truth of being on the
\nother and the whole becomes a harmonious manifestation of the embodied spirit.
\nIt is always the originating supermind that contains within itself the true
\nvalues, significances and relations of the other parts of <\/p>\n

\nPage \u2013 849<\/span><\/p>\n

\n
\n<\/div>\n

our<\/span>
\nbeing and its unfolding is the condition of the integral possession of our self
\nand nature. <\/p>\n

The complete
\ntransformation comes on us by a certain change, not merely of the poise or
\nlevel of our regarding conscious self or even of its law and character, but
\nalso of the whole substance of our conscious being. Till that is done, the supramental
\nconsciousness manifests above the mental and psychical atmosphere of being \u2013 in
\nwhich the physical has already become a subordinate and to a large extent a
\ndependent method of our self’s expression, \u2013 and it sends down its power,
\nlight, and influence into it to illumine it and transfigure. But only when the
\nsubstance of the lower consciousness has been changed, filled potently,
\nwonderfully transformed, swallowed up as it were into the greater energy and
\nsense of being, mahān<\/i><\/span>, bŗhat<\/span><\/i>,
\nof which it is a derivation and projection, do we have the perfected, entire
\nand constant supramental consciousness. The substance, the conscious ether of
\nbeing in which the mental or psychic consciousness and sense live and see and
\nfeel and experience is something subtler, freer, more plastic than that of the
\nphysical mind and sense. As long as we are dominated by the latter, psychical
\nphenomena may seem to us less real, hallucinatory even, but the more we acclimatise<\/span> ourselves to the psychical and to the ether of
\nbeing which it inhabits, the more we begin to see the greater truth and to
\nsense the more spiritually concrete substance of all to which its larger and
\nfreer mode of experience bears witness. Even, the physical may come to seem to itself
\nunreal and hallucinatory \u2013 but this is an exaggeration and new misleading
\nexclusiveness due to a shifting of the centre and a change of action of the
\nmind and sense \u2013 or else may seem at any rate less powerfully real. When,
\nhowever, the psychical and physical experiences are well combined in their true
\nbalance, we live at once in two complementary worlds of our being each with its
\nown reality, but the psychical revealing all that is behind the physical, the
\nsoul view and experience taking precedence and enlightening and explaining the
\nphysical view and experience. The supramental transformation again changes the
\nwhole substance of our consciousness; it brings in an ether<\/span>
\nof greater being, consciousness, sense, life, which convicts the psychical also
\nof insufficiency and makes <\/p>\n

\nPage \u2013 850<\/span><\/p>\n

\n
\n<\/div>\n

it<\/span>
\nappear by itself an incomplete reality and only a partial truth of all that we
\nare and become and witness. <\/p>\n

All the
\nexperiences of the psychical are accepted and held up indeed in the supramental
\nconsciousness and its energy, but they are filled with the light of a greater
\ntruth, the substance of a greater spirit. The psychical consciousness is first supported
\nand enlightened, then filled and occupied with the supramental light and power
\nand the revealing intensity of its vibrations. Whatever exaggeration, whatever
\nerror born of isolated incidence, insufficiently illumined impression, personal
\nsuggestion, misleading influence and intention or other cause of limitation or
\ndeformation interferes in the truth of the mental and psychical experience and
\nknowledge, is revealed and cured or vanishes, failing to stand in the light of
\nthe self-truth \u2013 satyam, ŗtam<\/span><\/i> \u2013 of things, persons, happenings,
\nindications, representations proper to this greater largeness. All the
\npsychical communications, transcriptions, impresses, symbols, images receive
\ntheir true value, take their right place, are put into their proper relations.
\nThe psychical intelligence and sensation are lit up with the supramental sense
\nand knowledge, their phenomena, intermediate between the spiritual and material
\nworlds,<\/span> begin to reveal automatically their own truth
\nand meaning and also the limitations of their truth and significance. The
\nimages presented to the inner sight, hearing, sensation of all kinds are
\noccupied by or held in a larger and more luminous mass of vibrations, a greater
\nsubstance of light and intensity which brings into them the same change as in
\nthe things of the physical sense, a greater totality, precision, revealing
\nforce of sense knowledge carried in the image. And finally all is lifted up and
\ntaken into the supermind and made a part of the infinitely luminous consciousness,
\nknowledge and experience of the supramental being, the Vijnana Purusha. <\/p>\n

The state of
\nthe being after this supramental transformation will be in all its parts of
\nconsciousness and knowledge that of an infinite and cosmic consciousness acting
\nthrough the universalised<\/span> individual Purusha. The
\nfundamental power will be an awareness of identity, a knowledge by identity, \u2013 an
\nidentity of being, of consciousness, of force of being and consciousness, of
\ndelight of being, an identity with the Infinite, the Divine, and <\/p>\n

\nPage \u2013 851<\/span><\/p>\n

\n
\n<\/div>\n

with<\/span> all
\nthat is in the Infinite, all that is the expression and manifestation of the
\nDivine. This awareness and knowledge will use as its means and instruments a
\nspiritual vision of all that the knowledge by identity can found, a supramental
\nreal idea and thought of the nature of direct thought vision, thought hearing,
\nthought memory that reveals, interprets or represents to the awareness the
\ntruth of all things, and an inner truth speech that expresses it, and finally a
\nsupramental sense that provides a relation of contact in substance of being with
\nall things and persons and powers and forces in all the planes of existence. The
\nsupramental will not depend on the instrumentation, for example, of the sense,
\nas the physical mind is dependent on the evidence of our senses, although it
\nwill be capable of making them a starting-point for the higher forms of
\nknowledge, as it will also be capable of proceeding directly through these
\nhigher forms and making the sense only a means of formation and objective
\nexpression. <\/p>\n

The supramental
\nbeing will transform at the same time and take up into itself the present
\nthinking of the mind transfigured into an immensely larger knowledge by
\nidentity, knowledge by total comprehension, knowledge by intimate perception of
\ndetail and relation, all direct, immediate, spontaneous, all the expression of
\nthe self’s already existent eternal knowledge. It will take up, transform, supramentalise<\/span> the physical sense, the sixth sense
\ncapacities of the mind and the psychic consciousness and senses and use them as
\nthe means of an extreme inner objectivisation<\/span> of
\nexperience. Nothing will be really external to it, for it will experience all
\nin the unity of the cosmic consciousness which will be its own, the unity of
\nbeing of the infinite which will be its own being. It will experience matter,
\nnot only gross matter but the subtle and the most subtle, as substance and form
\nof the spirit, experience life and all kinds of energy as the dynamics of the
\nspirit, supramentalised mind as a means or channel of knowledge of the spirit,
\nsupermind as the infinite self of knowledge and power of knowledge and Ananda
\nof knowledge of the spirit. <\/p>\n

\nPage \u2013 852<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Chapter XXIV   The Supramental Sense    ALL the instruments, all the activities of the mind have their corresponding powers in the action of the supramental…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[26],"tags":[],"class_list":["post-1214","post","type-post","status-publish","format-standard","hentry","category-21-the-synthesis-of-yoga-volume-21","wpcat-26-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1214","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1214"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1214\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1214"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1214"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1214"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}