{"id":1220,"date":"2013-07-13T01:33:21","date_gmt":"2013-07-13T01:33:21","guid":{"rendered":"http:\/\/localhost\/?p=1220"},"modified":"2013-07-13T01:33:21","modified_gmt":"2013-07-13T01:33:21","slug":"30-the-intuitive-mind-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\/30-the-intuitive-mind-vol-21-the-synthesis-of-yoga-volume-21","title":{"rendered":"-30_The Intuitive Mind.htm"},"content":{"rendered":"\n\n
\n
\n


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

 <\/font>The
\nIntuitive Mind<\/span><\/font><\/b> <\/font><\/p>\n

 <\/p>\n

T<\/font><\/b>HE<\/font>
\noriginal nature of supermind is the self-conscience and all-conscience of the
\nInfinite, of the universal Spirit and Self in things, organising on the
\nfoundation and according to the character of a direct self-knowledge its own
\nwisdom and effective omnipotence for the unfolding and the regulated action of
\nthe universe and of all things in the universe. It is, we might say, the gnosis
\nof the Spirit master of its own cosmos, ātmā<\/i><\/span> j\u00f1ātā<\/span> īśvarah<\/span><\/i>.
\nAs it knows itself, so too it knows all things \u2013 for all are only becomings of
\nitself \u2013 directly, totally and from within outward, spontaneously in detail and
\narrangement, each thing in the truth of itself and its nature and in its relation
\nto all other things. And it knows similarly all action of its energy in antecedent
\nor cause and occasion of manifestation and effect or consequence, all things in
\ninfinite and in limited potentiality and in selection of actuality and in their
\nsuccession of past, present and future. The organising supermind of a divine
\nbeing in the universe would be a delegation of this omnipotence and omniscience
\nfor the purpose and within the scope of his own action and nature and of all
\nthat comes into its province. The supermind in an individual would be a similar
\ndelegation on whatever scale and within whatever province. But while in the god
\nthis would be a direct and an immediate delegation of a power illimitable in
\nitself and limited only in action, but otherwise unaltered in operation,
\nnatural to the being and full and free always, in man any emergence of the
\nsupermind must be a gradual and at first an imperfect creation and to his
\ncustomary mind the activity of an exceptional and supernormal will and
\nknowledge. <\/p>\n

In the first
\nplace it will not be for him a native power always enjoyed without
\ninterruption, but a secret potentiality which has to be discovered and one for
\nwhich there are no organs in his present physical or mental system: he has
\neither to evolve a new
\n <\/p>\n

\nPage \u2013 769<\/span><\/p>\n

\n
\n<\/div>\n

organ for it or else to adopt or
\ntransform existing ones and make them utilisable for the purpose. He has not
\nmerely to uncover the hidden sun of the supermind in the subliminal cavern of
\nhis secret being or remove the cloud of his mental ignorance from its face in
\nthe spiritual skies so that it shall at once shine out in all its glory. His
\ntask is much more complex and difficult because he is an evolutionary being and
\nby the evolution of Nature of which he is a part he has been constituted with
\nan inferior kind of knowledge, and this inferior, this mental power of
\nknowledge forms by its persistent customary action an obstacle to a new
\nformation greater than its own nature. A limited mental intelligence
\nenlightening a limited mind of sense and the capacity not always well used of a
\nconsiderable extension of it by the use of the reason are the powers by which
\nhe is at present distinguished from all other terrestrial creatures. This sense
\nmind, this intelligence, this reason, however inadequate, are the instruments
\nin which he has learned to put his trust and he has erected by their means
\ncertain foundations which he is not over willing to disturb and has traced
\nlimits outside of which he feels all to be confusion, uncertainty and a
\nperilous adventure. Moreover the transition to the higher principle means not
\nonly a difficult conversion of his whole mind and reason and intelligence, but
\nin a certain sense a reversal of all their methods. The soul climbing above a
\ncertain critical line of change sees all its former operations as an inferior
\nand ignorant action and has to effect another kind of working which sets out
\nfrom a different starting-point and has quite another kind of initiation of the
\nenergy of the being. If an animal mind were called upon to leave consciently<\/span> the safe ground of sense impulse, sense
\nunderstanding and instinct for the perilous adventure of a reasoning
\nintelligence, it might well turn back alarmed and unwilling from the effort.
\nThe human mind would here be called upon to make a still greater change and,
\nalthough self-conscious and adventurous in the circle of its possibility, might
\nwell hold this to be beyond the circle and reject the adventure. In fact the
\nchange is only possible if there is first a spiritual development on our
\npresent level of consciousness and it can only be undertaken securely when the
\nmind has become aware of the greater self within, enamoured of the Infinite and
\n <\/p>\n

\nPage \u2013 770<\/span><\/p>\n

\n
\n<\/div>\n

confident of the presence and
\nguidance of the Divine and his Shakti. <\/p>\n

The problem of
\nthis conversion resolves itself at first into a passage through a mediary<\/span> status and by the help of the one power already at
\nwork in the human mind which we can recognise as something supramental in its
\nnature or at least in its origin, the faculty of intuition, a power of which we
\ncan feel the presence and the workings and are impressed, when it acts, by its
\nsuperior efficiency, light, direct inspiration and force, but cannot understand
\nor analyse it as we understand or analyse<\/span> the
\nworkings of our reason. The reason understands itself, but not what is beyond
\nit, \u2013 of that it can only make a general figure or representation; the
\nsupermind alone can discern the method of its own workings. The power of
\nintuition acts in us at present for the most part in a covert manner secret and
\ninvolved in or mostly veiled by the action of the reason and the normal
\nintelligence; so far as it emerges into a clear separate action, it is still
\noccasional, partial, fragmentary and of an intermittent character. It casts a
\nsudden light, it makes a luminous suggestion or it throws out a solitary
\nbrilliant clue or scatters a small number of isolated or related intuitions,
\nlustrous discriminations, inspirations or revelations, and it leaves the reason,
\nwill, mental sense or intelligence to do what each can or pleases with this
\nseed of succour that has come to them from the depths or the heights of our
\nbeing. The mental powers immediately proceed to lay hold on these things and to
\nmanipulate and utilise them for our mental or vital purposes, to adapt them to
\nthe forms of the inferior knowledge, to coat them up in or infiltrate them with
\nthe mental stuff and suggestion, often altering their truth in the process and
\nalways limiting their potential force of enlightenment by these accretions and
\nby this subdual<\/span> to the exigencies of the inferior
\nagent, and almost always they make at once too little and too much of them, too
\nlittle by not allowing them time to settle and extend their full power for
\nillumination, too much by insisting on them or rather on the form into which
\nthe mentality casts them to the exclusion of the larger truth that the more
\nconsistent use of the intuitive faculty might have given. Thus the intuition
\nintervening in the ordinary mental operations acts in lightning flashes that
\n                                                                                                                  
\nPage \u2013 771<\/span><\/p>\n

\n
\n<\/div>\n

make lustrous a space of truth,
\nbut is not a steady sunlight illumining securely the whole reach and kingdom of
\nour thought and will and feeling and action. <\/p>\n

It appears at
\nonce that there are two necessary lines of progress which we must follow, and
\nthe first is to extend the action of the intuition and make it more constant,
\nmore persistent and regular and all-embracing until it is so intimate and normal
\nto our being that it can take up all the action now done by the ordinary mind
\nand assume its place in the whole system. This cannot wholly be done so long as
\nthe ordinary mind continues to assert its power of independent action and intervention
\nor its habit of seizing on the light of the intuition and manipulating it for
\nits own purposes. The higher mentality cannot be complete or secure so long as
\nthe inferior intelligence is able to deform it or even to bring in any of its
\nown intermixture. And either then we must silence altogether the intellect and
\nthe intellectual will and the other inferior activities and leave room only for
\nthe intuitive action or we must lay hold on and transform the lower action by
\nthe constant pressure of the intuition. Or else there must be an alternation
\nand combination of the two methods if that be the most natural way or at all
\npossible. The actual process and experience of Yoga manifests the possibility
\nof several methods or movements none of which by itself produces the entire
\nresult in practice, however it may seem at first sight that logically each
\nshould or might be adequate. And when we learn to insist on no particular
\nmethod as exclusively the right one and leave the whole movement to a greater
\nguidance, we find that the divine Lord of the Yoga commissions his Shakti to
\nuse one or the other at different times and all in combination according to the
\nneed and turn of the being and the nature. <\/p>\n

At first it
\nmight seem the straight and right way to silence the mind altogether, to
\nsilence the intellect, the mental and personal will, the desire mind and the
\nmind of emotion and sensation, and to allow in that perfect silence the Self,
\nthe Spirit, the Divine to disclose himself and leave him to illuminate the
\nbeing by the supramental light and power and Ananda. And this is indeed a great
\nand powerful discipline. It is the calm and still mind much more readily and
\nwith a much greater purity than the mind in
\n <\/p>\n

\nPage \u2013 772<\/span><\/p>\n

\n
\n<\/div>\n

agitation and action that opens
\nto the Infinite, reflects the Spirit, becomes full of the Self and awaits like
\na consecrated and purified temple the unveiling of the Lord of all our being
\nand nature. It is true also that the freedom of this silence gives a
\npossibility of a larger play of the intuitive being and admits with less
\nobstruction and turmoil of mental groping and seizing the great intuitions,
\ninspirations, revelations which emerge from within or descend from above. It is
\ntherefore an immense gain if we can acquire the capacity of always being able
\nat will to command an absolute tranquillity<\/span> and
\nsilence of the mind free from any necessity of mental thought or movement and
\ndisturbance and, based in that silence, allow thought and will and feeling to
\nhappen in us only when the Shakti wills it and when it is needful for the
\ndivine purpose. It becomes easier then to change the manner and character of
\nthe thought and will and feeling. Nevertheless it is not the fact that by this
\nmethod the supramental light will immediately replace the lower mind and
\nreflective reason. When the inner action proceeds after the silence, even if it
\nbe then a more predominatingly<\/span> intuitive thought and
\nmovement, the old powers will yet interfere, if not from within, then by a
\nhundred suggestions from without, and an inferior mentality will mix in, will
\nquestion or obstruct or will try to lay hold on the greater movement and to
\nlower or darken or distort or minimise<\/span> it in the
\nprocess. Therefore the necessity of a process of elimination or transformation
\nof the inferior mentality remains always imperative, \u2013 or perhaps both at once,
\nan elimination of all that is native to the lower being, its disfiguring
\naccidents, its depreciations of value, its distortions of substance and all
\nelse that the greater truth cannot harbour<\/span>, and a
\ntransformation of the essential things our mind derives from the supermind and
\nspirit but represents in the manner of the mental ignorance. <\/p>\n

A second
\nmovement is one which comes naturally to those who commence the Yoga with the
\ninitiative that is proper to the way of Bhakti. It is natural to them to reject
\nthe intellect and its action and to listen for the voice, wait for the
\nimpulsion or the command, the ādeśa<\/i><\/span>, obey only the idea and will and power of
\nthe Lord within them, the divine Self and Purusha in the heart of the creature,
\nīśvarah<\/i><\/span> sarvabhūtānām<\/span>
\nhŗddeśe<\/span><\/i>. This is a movement
\n <\/p>\n

\nPage \u2013 773<\/span><\/p>\n

\n
\n<\/div>\n

which must tend more and more to intuitivise<\/span> the whole nature, for the ideas, the will, the
\nimpulsions, the feelings which come from the secret Purusha in the heart are of
\nthe direct intuitive character. This method is consonant with a certain truth
\nof our nature. The secret Self within us is an intuitive self and this
\nintuitive self is seated in every centre of our being, the physical, the
\nnervous, the emotional, the volitional, the conceptual or cognitive and the
\nhigher more directly spiritual centres<\/span>. And in each
\npart of our being it exercises a secret intuitive initiation of our activities
\nwhich is received and represented imperfectly by our outer mind and converted
\ninto the movements of the ignorance in the external action of these parts of
\nour nature. The heart or emotional centre of the thinking desire mind is the
\nstrongest in the ordinary man, gathers up or at least affects the presentation
\nof things to the consciousness and is the capital of the system. It is from
\nthere that the Lord seated in the heart of all creatures turns them mounted on
\nthe machine of Nature by the Maya of the mental ignorance. It is possible then
\nby referring back all the initiation of our action to this secret intuitive
\nSelf and Spirit, the ever-present Godhead within us, and replacing by its influences
\nthe initiations of our personal and mental nature to get back from the inferior
\nexternal thought and action to another, internal and intuitive, of a highly
\nspiritualised character. Nevertheless the result of this movement cannot be complete,
\nbecause the heart is not the highest centre of our being, is not supramental
\nnor directly moved from the supramental sources. An intuitive thought and
\naction directed from it may be very luminous and intense but is likely to be limited,
\neven narrow in its intensity, mixed with a lower emotional action and at the
\nbest excited and troubled, rendered unbalanced or exaggerated by a miraculous
\nor abnormal character in its action or at least in many of its accompaniments which
\nis injurious to the harmonised perfection of the being. The aim of our effort
\nat perfection must be to make the spiritual and supramental action no longer a
\nmiracle, even if a frequent or constant miracle, or only a luminous
\nintervention of a greater than our natural power, but normal to the being and
\nthe very nature and law of all its process. <\/p>\n

The highest
\norganised centre of our embodied being and of
\n <\/p>\n

\nPage \u2013 774<\/span><\/p>\n

\n
\n<\/div>\n

its action in the body is the
\nsupreme mental centre figured by the yogic symbol of the thousand-petalled<\/span> lotus, sahasradala<\/i><\/span>, and it is at its top and summit that there is
\nthe direct communication with the supramental levels. It is then possible to
\nadopt a different and a more direct method, not to refer all our thought and
\naction to the Lord secret in the heart-lotus but to the veiled truth of the
\nDivinity above the mind and to receive all by a sort of descent from above, a
\ndescent of which we become not only spiritually but physically conscious. The siddhi
\nor full accomplishment of this movement can only come when we are able to lift
\nthe centre of thought and conscious action above the physical brain and feel it
\ngoing on in the subtle body. If we can feel ourselves thinking no longer with
\nthe brain but from above and outside the head in the subtle body, that is a sure
\nphysical sign of a release from the limitations of the physical mind, and
\nthough this will not be complete at once nor of itself bring the supramental
\naction, for the subtle body is mental and not supramental, still it is a subtle
\nand pure mentality and makes an easier communication with the supramental centres<\/span>. The lower movements must still come, but it is
\nthen found easier to arrive at a swift and subtle discrimination telling us at
\nonce the difference, distinguishing the intuitional thought from the lower
\nintellectual mixture, separating it from its mental coatings, rejecting the
\nmere rapidities<\/span> of the mind which imitate the form of
\nthe intuition without being of its true substance. It will be easier to discern
\nrapidly the higher planes of the true supramental being and call down their
\npower toeffect<\/span> the desired transformation and to
\nrefer all the lower action to the superior power and light that it may reject
\nand eliminate, purify and transform and select among them its right material
\nfor the Truth that has to be organised within us. This opening up of a higher
\nlevel and of higher and higher planes of it and the consequent re-formation of
\nour whole consciousness and its action into their mould and into the substance
\nof their power and luminous capacity is found in practice to be the greater
\npart of the natural method used by the divine Shakti. <\/p>\n

A fourth method
\nis one which suggests itself naturally to the developed intelligence and suits
\nthe thinking man. This is to
\n <\/p>\n

\nPage \u2013 775<\/span><\/p>\n

\n
\n<\/div>\n

develop our intellect instead of
\neliminating it, but with the will not to cherish its limitations, but to
\nheighten its capacity, light, intensity, degree and force of activity until it
\nborders on the thing that transcends it and can easily be taken up and transformed
\ninto that higher conscious action. This movement also is founded on the truth
\nof our nature and enters into the course and movement of the complete Yoga of
\nself-perfection. That course, as I have described it, included a heightening and
\ngreatening of the action of our natural instruments and powers till they
\nconstitute in their purity and essential completeness a preparatory perfection
\nof the present normal movement of the Shakti that acts in us. The reason and intelligent
\nwill, the buddhi, is the greatest of these powers and instruments, the natural
\nleader of the rest in the developed human being, the most capable of aiding the
\ndevelopment of the others. The ordinary activities of our nature are all of
\nthem of use for the greater perfection we seek, are meant to be turned into
\nmaterial for them, and the greater their development, the richer the
\npreparation for the supramental action. <\/p>\n

The
\nintellectual being too has to be taken up by the Shakti in the Yoga and raised
\nto its fullest and its most heightened powers. The subsequent transformation of
\nthe intellect is possible because all the action of the intellect derives
\nsecretly from the supermind, each thought and will contains some truth of it
\nhowever limited and altered by the inferior action of the intelligence. The transformation
\ncan be brought about by the removal of the limitation and the elimination of
\nthe distorting or perverting element. This however cannot be done by the
\nheightening and greatening of the intellectual activity alone; for that must
\nalways be limited by the original inherent defects of the mental intelligence.
\nAn intervention of the supramental energy is needed that can light up and get
\nrid of its deficiencies of thought and will and feeling. This intervention too
\ncannot be completely effective unless the supramental plane is manifested and
\nacts above the mind no longer from behind a lid or veil, however thin the veil
\nmay have grown, but more constantly in an open and luminous action till there
\nis seen the full sun of Truth with no cloud to moderate its splendour<\/span>.
\nIt is not necessary, either, to develop the intellect fully in its separateness
\nbefore calling down this
\n <\/p>\n

\nPage \u2013 776<\/span><\/p>\n

\n
\n<\/div>\n

intervention or opening up by it
\nthe supramental levels. The intervention may come in earlier and at once
\ndevelop the intellectual action and turn it, as it develops, into the higher
\nintuitive form and substance. <\/p>\n

The widest
\nnatural action of the Shakti combines all these methods. It creates, sometimes
\nat first, sometimes at some later, perhaps latest stage, the freedom of the
\nspiritual silence. It opens the secret intuitive being within the mind itself
\nand accustoms us to refer all our thought and our feeling and will and action
\nto the initiation of the Divine, the Splendour<\/span> and Power
\nwho is now concealed in the heart of its recesses. It raises, when we are
\nready, the centre of its operations to the mental summit and opens up the
\nsupramental levels and proceeds doubly by an action from above downward filling
\nand transforming the lower nature and an action from below upwards raising all
\nthe energies to that which is above them till the transcendence is completed
\nand the change of the whole system integrally effected. It takes and develops
\nthe intelligence and will and other natural powers, but brings in constantly
\nthe intuitive mind and afterwards the true supramental energy to change and
\nenlarge their action. These things it does in no fixed and mechanically
\ninvariable order, such as the rigidity of the logical intellect might demand,
\nbut freely and flexibly according to the needs of its work and the demand of
\nthe nature. <\/p>\n

The first
\nresult will not be the creation of the true supermind, but the organisation of
\na predominantly or even a completely intuitive mentality sufficiently developed
\nto take the place of the ordinary mentality and of the logical reasoning intellect
\nof the developed human being. The most prominent change will be the
\ntransmutation of the thought heightened and filled by that substance of
\nconcentrated light, concentrated power, concentrated joy of the light and the
\npower and that direct accuracy which are the marks of a true intuitive
\nthinking. It is not only primary suggestions or rapid conclusions that this
\nmind will give, but it will conduct too with the same light, power, joy of
\nsureness and direct spontaneous seeing of the truth the connecting and
\ndeveloping operations now conducted by the intellectual reason. The will also
\nwill be changed into this intuitive character, proceed
\n <\/p>\n

\nPage \u2013 777<\/span><\/p>\n

\n
\n<\/div>\n

directly with light and power to the
\nthing to be done, kartavyam<\/i><\/span> karma<\/i>, and dispose with a rapid sight
\nof possibilities and actualities the combinations necessary to its action and
\nits purpose. The feelings also will be intuitive, seizing upon right relations,
\nacting with a new light and power and a glad sureness, retaining only right and
\nspontaneous desires and emotions, so long as these things endure, and, when
\nthey pass away, replacing them by a luminous and spontaneous love and an Ananda
\nthat knows and seizes at once on the right rasa of its objects. All the other mental
\nmovements will be similarly enlightened and even too the pranic and sense
\nmovements and the consciousness of the body. And usually there will be some
\ndevelopment also of the psychic faculties, powers and perceptions of the inner
\nmind and its senses not dependent on the outer sense and the reason. The
\nintuitive mentality will be not only a stronger and a more luminous thing, but
\nusually capable of a much more extensive operation than the ordinary mind of
\nthe same man before this development of the Yoga. <\/p>\n

This intuitive
\nmentality, if it could be made perfect in its nature, unmixed with any inferior
\nelement and yet unconscious of its own limitations and of the greatness of the
\nthing beyond it, might form another definite status and halting place like the instinctive
\nmind of the animal or the reasoning mind of man. But the intuitive mentality
\ncannot be made abidingly perfect and self-sufficient except by the opening
\npower of the supermind above it and that at once reveals its limitations and
\nmakes of it a secondary action transitional between the intellectual mind and
\nthe true supramental nature. The intuitive mentality is still mind and not
\ngnosis. It is indeed a light from the supermind, but modified and diminished by
\nthe stuff of mind in which it works, and stuff of mind means always a basis of
\nignorance. The intuitive mind is not yet the wide sunlight of truth, but a
\nconstant play of flashes of it keeping lighted up a basic state of ignorance or
\nof half-knowledge and indirect knowledge. As long as it is imperfect, it is
\ninvaded by a mixture of ignorant mentality which crosses its truth with a
\nstrain of error. After it has acquired a larger native action more free from
\nthis intermixture, even then so long as the stuff of mind in which it works is
\ncapable of the old
\n <\/p>\n

\nPage \u2013 778<\/span><\/p>\n

\n
\n<\/div>\n

intellectual or lower mental
\nhabit, it is subject to accretion of error, to clouding, to many kinds of
\nrelapse. Moreover the individual mind does not live alone and to itself but in
\nthe general mind and all that it has rejected is discharged into the general
\nmind atmosphere around it and tends to return upon and invade it with the old
\nsuggestions and many promptings of the old mental character. The intuitive
\nmind, growing or grown, has therefore to be constantly on guard against invasion
\nand accretion, on the watch to reject and eliminate immixtures, busy intuitivising<\/span> more and still more the whole stuff of mind,
\nand this can only end by itself being enlightened, transformed, lifted up into
\nthe full light of the supramental being. <\/p>\n

Moreover, this
\nnew mentality is in each man a development of the present power of his being
\nand, however new and remarkable its developments, its organisation is within a
\ncertain range of capacity. Adventuring beyond that border \u2013 it may indeed limit
\nitself to the work in hand and its present range of realised capacity, but the
\nnature of a mind opened to the infinite is to progress and change and enlarge \u2013
\nit there becomes liable to a return, however modified by the new intuitive habit,
\nof the old intellectual seeking in the ignorance, \u2013 unless and until it is
\nconstantly overtopped and led by the manifested action of a fuller supramental
\nluminous energy. This is indeed its nature that it is a link and transition
\nbetween present mind and the supermind and, so long as the transition is not
\ncomplete, there is sometimes a gravitation downward, sometimes a tendency upward,
\nan oscillation, an invasion and attraction from below, an invasion and
\nattraction from above, and at best an uncertain and limited status between the
\ntwo poles. As the higher intelligence of man is situated between his animal and
\ncustomary human mind below and his evolving spiritual mind above, so this first
\nspiritual mind is situated between the intellectualized human mentality and the
\ngreater supramental knowledge. <\/p>\n

The nature of
\nmind is that it lives between half-lights and darkness, amid probabilities and
\npossibilities, amid partly grasped aspects, amid incertitudes<\/span>
\nand half certitudes: it is an ignorance grasping at knowledge, striving to enlarge
\nitself and pressing against the concealed body of true gnosis. The super- <\/p>\n

\nPage \u2013 779<\/span><\/p>\n

\n
\n<\/div>\n

mind lives in the light of
\nspiritual certitudes: it is to man knowledge opening the actual body of its own
\nnative effulgence. The intuitive mind appears at first a lightening up of the mind’s
\nhalf-lights, its probabilities and possibilities, its aspects, its uncertain
\ncertitudes, its representations, and a revealing of the truth concealed or half
\nconcealed and half manifested by these things, and in its higher action it is a
\nfirst bringing of the supramental truth by a nearer directness of seeing, a
\nluminous indication or memory of the spirit’s knowledge, an intuition or looking
\nin through the gates of the being’s secret universal self-vision and knowledge.
\nIt is a first imperfect organisation of that greater light and power, imperfect
\nbecause done in the mind, not based on its own native substance of
\nconsciousness, a constant communication, but not a quite immediate and constant
\npresence. The perfect perfection lies beyond on the supramental levels and must
\nbe based on a more decisive and complete transformation of the mentality and of
\nour whole nature. <\/p>\n

\nPage \u2013 780<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Chapter XX   The Intuitive Mind    THE original nature of supermind is the self-conscience and all-conscience of the Infinite, of the universal Spirit and Self…<\/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-1220","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\/1220","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=1220"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1220\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1220"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1220"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1220"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}