{"id":2143,"date":"2013-07-13T01:39:43","date_gmt":"2013-07-13T01:39:43","guid":{"rendered":"http:\/\/localhost\/?p=2143"},"modified":"2013-07-13T01:39:43","modified_gmt":"2013-07-13T01:39:43","slug":"75-chapter-xxi-the-gradations-of-the-supermind-vol-23-24-the-synthesis-of-yoga","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/23-24-the-synthesis-of-yoga\/75-chapter-xxi-the-gradations-of-the-supermind-vol-23-24-the-synthesis-of-yoga","title":{"rendered":"-75_Chapter XXI The Gradations of the Supermind.htm"},"content":{"rendered":"
\n\n\n
\n\t<\/p>\n

\n\t\t\tChapter XXI<\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tThe Gradations of the Supermind
\n<\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tT<\/font>HE INTUITIVE<\/b> mind is an immediate translation of
\ntruth into mental terms half transformed by a radiant supramental substance, a translation of some infinite self-knowledge that acts above mind in the superconscient spirit. That spirit becomes conscient to us as a greater self at once above
\nand in and around us of which our present self, our mental, vital and physical personality and nature, is an imperfect portion or
\na partial derivation or an inferior and inadequate symbol, and as the intuitive mind grows in us, as our whole being grows
\nmore moulded to an intuitive substance, we feel a sort of half transformation of our members into the nature of this greater
\nself and spirit. All our thought, will, impulse, feeling, even in the end our more outward vital and physical sensations become
\nmore and more direct transmissions from the spirit and are of another and a more and more pure, untroubled, powerful and
\nluminous nature. This is one side of the change: the other is that whatever belongs still to the lower being, whatever still seems to
\nus to come from outside or as a survival of the action of our old inferior personality, feels the pressure of the change and increasingly tends to modify and transform itself to the new substance and nature. The higher comes down and largely takes the place
\nof the lower, but also the lower changes, transforms itself into material of the action and becomes part of the substance of the
\nhigher being. <\/p>\n

\n\t\t\tThe greater spirit above the mind appears at first as a
\npresence, a light, a power, a source, an infinite, but all that is knowable to us in it is at first an infinite identity of being,
\nconsciousness, power of consciousness, Ananda. The rest comes from it, but takes no determinate shape of thought, will or feeling
\nabove us, but only in the intuitive mind and on its level. Or we feel and are manifoldly
\n\t\t\taware of a great and infinite Purusha who  <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>811<\/font><\/p>\n

\n

\n\t\t\tis the eternally living truth of that being and presence, a great
\nand infinite knowledge which is the potency of that light and consciousness, a great and infinite will which is the potency of
\nthat power of consciousness, a great and infinite love which is the potency of that Ananda. But all these potencies are only known
\nto us in any definite manner, apart from the strong reality and effect of their essential presence, in so far as they are translated
\nto our intuitive mental being and on its level and within its limits. As however we progress or as we grow into a more luminous and
\ndynamic union with that spirit or Purusha, a greater action of knowledge and will and spiritual feeling manifests and seems to
\norganise itself above the mind and this we recognise as the true supermind and the real native play of the infinite knowledge,
\nwill and Ananda. The intuitive mentality then becomes a secondary and inferior movement waiting upon this higher power,
\nresponding and assenting to all its illuminations and dictates, transmitting them to the lower members, and, when they do
\nnot arrive or are not in immediate evidence, often attempting to supply its place, imitate its action and do as best it can the
\nworks of the supramental nature. It takes in fact the same place and relation with regard to it as was taken with regard to itself
\nby the ordinary intelligence at an earlier stage of the Yoga. <\/p>\n

\n\t\t\tThis double action on the two planes of our being at first
\nstrengthens the intuitive mentality as a secondary operation and assists it to expel or transform more completely the survivals or
\ninvasions or accretions of the ignorance. And more and more it intensifies the intuitive mentality itself in its light of knowledge
\nand eventually transforms it into the image of the supermind itself, but at first, ordinarily, in the more limited action of the
\ngnosis when it takes the form of what we might call a luminous supramental or divine reason. It is as this divine reason that
\nthe supermind itself at the beginning may manifest its action and then, when it has changed the mind into its own image,
\nit descends and takes the place of the ordinary intelligence and reason. Meanwhile a higher supramental power of a much
\ngreater character has been revealing itself above which takes the supreme lead of the divine action in the being. The divine
\n  <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>812<\/font><\/p>\n

\n

\n\t\t\treason is of a more limited character because, although not of
\nthe mental stamp and although an operation of the direct truth and knowledge, it is a delegated power for a range of purposes
\ngreater in light, but still to a certain extent analogous to those of the ordinary human will and reason; it is in the yet greater
\nsupermind that there comes the direct, altogether revealed and immediate action of the Ishwara in the human being. These
\ndistinctions between the intuitive mind, the divine reason and the greater supermind, and others within these gradations themselves, have to be made because eventually they become of great importance. At first the mind takes all that comes from beyond
\nit without distinction as the sufficient spiritual illumination and accepts even initial states and first enlightenments as a finality,
\nbut afterwards it finds that to rest here would be to rest in a partial realisation and that one has to go on heightening and
\nenlarging till at least there is reached a certain completeness of divine breadth and stature. <\/p>\n

\n\t\t\tIt is difficult for the intellect to grasp at all what is meant by these supramental distinctions: the mental terms in which they
\ncan be rendered are lacking or inadequate and they can only be understood after a certain sight or certain approximations
\nin experience. A number of indications are all that at present it can be useful to give. And first it will be enough to take certain
\nclues from the thinking mind; for it is there that some of the nearest keys to the supramental action are discoverable. The
\nthought of the intuitive mind proceeds wholly by four powers that shape the form of the truth, an intuition that suggests its
\nidea, an intuition that discriminates, an inspiration that brings in its word and something of its greater substance and a revelation
\nthat shapes to the sight its very face and body of reality. These things are not the same as certain movements of the ordinary
\nmental intelligence that look analogous and are easily mistaken for the true intuition in our first inexperience. The suggestive intuition is not the same thing as the intellectual insight of a quick intelligence or the intuitive discrimination as the rapid judgment
\nof the reasoning intellect; the intuitive inspiration is not the same as the inspired action of the imaginative intelligence, nor <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>813<\/font> 
\n <\/p>\n

\n

\n\t\t\tthe intuitive revelation as the strong light of a purely mental
\nclose seizing and experience. <\/p>\n

\n\t\t\tIt would perhaps be accurate to say that these latter activities
\nare mental representations of the higher movements, attempts of the ordinary mind to do the same things or the best possible
\nimitations the intellect can offer of the functionings of the higher nature. The true intuitions differ from these effective but insufficient counterfeits in their substance of light, their operation, their method of knowledge. The intellectual rapidities are dependent
\non awakenings of the basic mental ignorance to mental figures and representations of truth that may be quite valid in their
\nown field and for their own purpose but are not necessarily and by their very nature reliable. They are dependent for their
\nemergence on the suggestions given by mental and sense data or on the accumulation of past mental knowledge. They search for
\nthe truth as a thing outside, an object to be found and looked at and stored as an acquisition and, when found, scrutinise its
\nsurfaces, suggestions or aspects. This scrutiny can never give a quite complete and adequate truth idea. However positive they
\nmay seem at the time, they may at any moment have to be passed over, rejected and found inconsistent with fresh knowledge. <\/p>\n

\n\t\t\tThe intuitive knowledge on the contrary, however limited it may be in its field or application, is within that scope sure with
\nan immediate, a durable and especially a self-existent certitude. It may take for starting-point or rather for a thing to light up
\nand disclose in its true sense the data of mind and sense or else fire a train of past thought and knowledge to new meanings and
\nissues, but it is dependent on nothing but itself and may leap out of its own field of lustres, independent of previous suggestion
\nor data, and this kind of action becomes progressively more common and adds itself to the other to initiate new depths and
\nranges of knowledge. In either case there is always an element of self-existent truth and a sense of absoluteness of origination
\nsuggestive of its proceeding from the spirit’s knowledge by identity. It is the disclosing of a knowledge that is secret but already
\nexistent in the being: it is not an acquisition, but something that was always there and revealable. It sees the truth from
\n  <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>814<\/font>
\n <\/p>\n

\n

\n\t\t\twithin and illumines with that inner vision the outsides and it
\nharmonises, too, readily \u2014 provided we keep intuitively awake \u2014 with whatever fresh truth has yet to arrive. These characteristics become more pronounced and intense in the higher, the proper supramental ranges: in the intuitive mind they may not
\nbe always recognisable in their purity and completeness, because of the mixture of mental stuff and its accretion, but in the divine
\nreason and greater supramental action they become free and absolute. <\/p>\n

\n\t\t\tThe suggestive intuition acting on the mental level suggests a direct and illumining inner idea of the truth, an idea that is
\nits true image and index, not as yet the entirely present and whole sight, but rather of the nature of a bright memory of
\nsome truth, a recognition of a secret of the self’s knowledge. It is a representation, but a living representation, not an ideative
\nsymbol, a reflection, but a reflection that is lit up with something of the truth’s real substance. The intuitive discrimination
\nis a secondary action setting this idea of the truth in its right place and its relation to other ideas. And so long as there is
\nthe habit of mental interference and accretion it works also to separate the mental from the higher seeing, to discrete the
\ninferior mental stuff that embarrasses with its alloy the pure truth substance, and labours to unravel the mingled skein of
\nignorance and knowledge, falsehood and error. As the intuition is of the nature of a memory, a luminous remembering of the
\nself-existent truth, so the inspiration is of the nature of truth hearing: it is an immediate reception of the very voice of the
\ntruth, it readily brings the word that perfectly embodies it and it carries something more than the light of its idea; there is seized
\nsome stream of its inner reality and vivid arriving movement of its substance. The revelation is of the nature of direct sight,
\npratyaks<\/font>a-dr<\/font>s<\/font>t<\/font>i<\/i>, and makes evident to a present vision the thing <\/i> in itself of which the idea is the representation. It brings out the very spirit and being and reality of the truth and makes it part
\nof the consciousness and the experience. <\/p>\n

\n\t\t\tIn the actual process of the development of the supramental
\nnature, supposing it to follow a regular gradation, it may be seen <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>815<\/font>  <\/p>\n

\n

\n\t\t\tthat the two lower powers come out first, though not necessarily
\nvoid of all action of the two higher powers, and as they increase and become a normal action, they make a sort of lower intuitive
\ngnosis. The combination of the two together is necessary for its completeness. If the intuitive discrimination works by itself,
\nit creates a sort of critical illumination that acts on the ideas and perceptions of the intellect and turns them on themselves
\nin such a way that the mind can separate their truth from their error. It creates in the end in place of the intellectual judgment
\na luminous intuitive judgment, a sort of critical gnosis: but it is likely to be deficient in fresh illuminative knowledge or to create
\nonly so much extension of truth as is the natural consequence of the separation of error. On the other hand, if the suggestive
\nintuition works by itself without this discrimination, there is indeed a constant accession of new truths and new lights, but they
\nare easily surrounded and embarrassed by the mental accretions and their connections and relation or harmonious development
\nout of each other are clouded and broken by the interference. A normalised power of active intuitive perception is created, but
\nnot any complete and coherent mind of intuitive gnosis. The two together supply the deficiencies of each other’s single action
\nand build up a mind of intuitive perception and discrimination which can do the work and more than the work of the stumbling
\nmental intelligence and do it with the greater light, surety and power of a more direct and unfaltering ideation. <\/p>\n

\n\t\t\tThe two higher powers in the same way make a higher intuitive gnosis. Acting as separate powers in the mentality they too
\nare not in themselves sufficient without the companion activities. The revelation may indeed present the reality, the identities of
\nthe thing in itself and add something of great power to the experience of the conscious being, but it may lack the embodying word,
\nthe out-bringing idea, the connected pursuit of its relations and consequences and may remain a possession in the self but not
\na thing communicated to and through the members. There may be the presence of the truth but not its full manifestation. The
\ninspiration may give the word of the truth and the stir of its dynamis and movement, but this is not a complete thing and sure
\n   <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>816<\/font><\/p>\n

\n

\n\t\t\tin its effect without the full revelation of all that it bears in itself
\nand luminously indicates and the ordering of it in its relations. The inspired intuitive mind is a mind of lightnings lighting up
\nmany things that were dark, but the light needs to be canalised and fixed into a stream of steady lustres that will be a constant
\npower for lucidly ordered knowledge. The higher gnosis by itself in its two sole powers would be a mind of spiritual splendours
\nliving too much in its own separate domain, producing perhaps invisibly its effect on the outside world, but lacking the link of a
\nmore close and ordinary communication with its more normal movements that is provided by the lower ideative action. It is
\nthe united or else the fused and unified action of the four powers that makes the complete and fully armed and equipped intuitive
\ngnosis. <\/p>\n

\n\t\t\tA regular development would at first, allowing for some
\nsimultaneous manifestation of the four powers, yet create on a sufficiently extensive scale the lower suggestive and critical
\nintuitive mind and then develop above it the inspired and the revelatory intuitive mentality. Next it would take up the two
\nlower powers into the power and field of the inspiration and make all act as one harmony doing simultaneously the united
\n\u2014 or, at a higher intensity, indistinguishably as one light the unified \u2014 action of the three. And last it would execute a similar movement of taking up into and fusion with the revelatory power of the intuitive gnosis. As a matter of fact in the human
\nmind the clear process of the development is likely always to be more or less disturbed, confused and rendered irregular in its
\ncourse, subjected to relapses, incomplete advances, returns upon things unaccomplished or imperfectly accomplished owing to
\nthe constant mixture and intervention of the existing movements of the mental half-knowledge and the obstruction of the stuff
\nof the mental ignorance. In the end however a time can come when the process, so far as it is possible in the mind itself, is
\ncomplete and a clear formation of a modified supramental light is possible composed of all these powers, the highest leading or
\nabsorbing into its own body the others. It is at this point, when the intuitive mind has been fully formed in the mental being and
\n   <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>817<\/font> <\/p>\n

\n

\n\t\t\tis strong enough to dominate if not yet wholly to occupy the
\nvarious mental activities, that a farther step becomes possible, the lifting of the centre and level of action above the mind and
\nthe predominance of the supramental reason. <\/p>\n

\n\t\t\tThe first character of this change is a complete reversal, a
\nturning over, one might almost say, upside down of the whole activity. At present we live in the mind and mostly in the physical
\nmind, but still not entirely involved like the animal in the physical, vital and sensational workings. On the contrary we have
\nattained to a certain mental elevation from which we can look down on the action of the life, sense and body, turn the higher
\nmental light on them, reflect, judge, use our will to modify the action of the inferior nature. On the other hand we look up too
\nfrom that elevation more or less consciously to something above and receive from it either directly or through our subconscient
\nor subliminal being some secret superconscient impulsion of our thought and will and other activities. The process of this
\ncommunication is veiled and obscure and men are not ordinarily aware of it except in certain highly developed natures: but when
\nwe advance in self-knowledge, we find that all our thought and will originate from above though formed in the mind and there
\nfirst overtly active. If we release the knots of the physical mind which binds us to the brain instrument and identifies us with the
\nbodily consciousness and can move in the pure mentality, this becomes constantly clear to the perception. <\/p>\n

\n\t\t\tThe development of the intuitive mentality makes this communication direct, no longer subconscient and obscure; but we
\nare still in the mind and the mind still looks upward and receives the supramental communication and passes it on to the other
\nmembers. In doing so it no longer wholly creates its own form for the thought and will that come down to it, but still it modifies
\nand qualifies and limits them and imposes something of its own method. It is still the receiver and the transmitter of the thought
\nand will, \u2014 though not formative of them now except by a subtle influence, because it provides them or at least surrounds them
\nwith a mental stuff or a mental setting and framework and atmosphere. When however the supramental reason develops, <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>818<\/font>  <\/p>\n

\n

\n\t\t\tthe Purusha rises above the mental elevation and now looks
\ndown on the whole action of mind, life, sense, body from quite another light and atmosphere, sees and knows it with quite a
\ndifferent vision and, because he is no longer involved in the mind, with a free and true knowledge. Man is at present only partly
\nliberated from the animal involution, \u2014 for his mind is partially lifted above, partially immerged and controlled by the life, sense
\nand body, \u2014 and he is not at all liberated from the mental forms and limits. But after he rises to the supramental elevation, he
\nis delivered from the nether control and governor of his whole nature \u2014 essentially and initially only at first and in his highest
\nconsciousness, for the rest remains still to be transformed, \u2014 but when or in proportion as that is done, he becomes a free
\nbeing and master of his mind, sense, life and body. <\/p>\n

\n\t\t\tThe second character of the change is that the formation of
\nthe thought and will can take place now wholly on the supramental level and therefore there is initiated an entirely luminous
\nand effective will and knowledge. The light and the power are not indeed complete at the beginning because the supramental
\nreason is only an elementary formulation of the supermind and because the mind and other members have yet to be changed
\ninto the mould of the supramental nature. The mind, it is true, no longer acts as the apparent originator, formulator or judge
\nof the thought and will or anything else, but it still acts as the transmitting channel and therefore in that degree as a recipient and to a certain extent an obstructor and qualifier in transmission of the power and light that comes from above.
\nThere is a disparateness between the supramental consciousness in which the Purusha now stands, thinks and wills and the mental, vital and physical consciousness through which he has to effectuate its light and knowledge. He lives and sees with an
\nideal consciousness, but he has yet in his lower self to make it entirely practical and effective. Otherwise he can only act
\nwith a greater or less spiritual effectiveness through an internal communication with others on the spiritual level and on the
\nhigher mental level that is most easily affected by it, but the effect is diminished and is retarded by the inferiority or lack of
\n  <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>819<\/font><\/p>\n

\n

\n\t\t\tthe integral play of the being. This can only be remedied by the
\nsupermind taking hold of and supramentalising the mental, the vital and the physical consciousness,
\n\u2014 transforming them, that
\nis to say, into moulds of the supramental nature. This is much more easily done if there has been that Yogic preparation of the
\ninstruments of the lower nature of which I have already spoken; otherwise there is much difficulty in getting rid of the discord or
\ndisparateness between the ideal supramentality and the mental transmitting instruments, the mind channel, the heart, the sense,
\nthe nervous and the physical being. The supramental reason can do the first and a fairly ample, though not the entire work of
\nthis transformation. <\/p>\n

\n\t\t\tThe supramental reason is of the nature of a spiritual, direct, self-luminous, self-acting will and intelligence, not mental,  mā<\/font>nasa buddhi<\/i>, but supramental, vijnā<\/font>na buddhi<\/i>. It acts by the
\nsame four powers as the intuitive mind, but these powers are here active in an initial fullness of body not modified by the mental
\nstuff of the intelligence, not concerned mainly with an illumining of the mind, but at work in their own proper manner and for
\ntheir own native purpose. And of these four the discrimination here is hardly recognisable as a separate power, but is constantly
\ninherent in the three others and is their own determination of the scope and relations of their knowledge. There are three elevations in this reason, one in which the action of what we may call a supramental intuition gives the form and the predominant
\ncharacter, one in which a rapid supramental inspiration and one in which a large supramental revelation leads and imparts
\nthe general character, and each of these raises us to a more concentrated substance and a higher light, sufficiency and scope
\nof the truth will and the truth knowledge. <\/p>\n

\n\t\t\tThe work of the supramental reason covers and goes beyond all that
\n\t\t\tis done by the mental reason, but it starts from the other end and
\n\t\t\thas a corresponding operation. The essential truths of self and the
\n\t\t\tspirit and the principle of things are not to the spiritual reason
\n\t\t\tabstract ideas or subtle unsubstantial experiences to which it
\n\t\t\tarrives by a sort of overleaping of limits, but a constant reality
\n\t\t\tand the natural background of all its ideation  <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>820<\/font><\/p>\n

\n

\n\t\t\tand experience. It does not like the mind arrive at, but discloses
\ndirectly both the general and total and the particular truths of being and consciousness, of spiritual and other sensation and
\nAnanda and of force and action, \u2014 reality and phenomenon and symbol, actuality and possibility and eventuality, that which
\nis determined and that which determines, and all with a self-luminous evidence. It formulates and arranges the relations of
\nthought and thought, of force and force, of action and action and of all these with each other and throws them into a convincing
\nand luminous harmony. It includes the data of sense, but gives to them another meaning in the light of what is behind them,
\nand treats them only as outermost indications: the inner truth is known to a greater sense which it already possesses. And it is not
\ndependent on them alone even in their own field of objects or limited by their range. It has a spiritual sense and sensation of its
\nown and it takes and relates to that the data too of a sixth sense, the inner mind sense. And it takes also the illuminations and
\nthe living symbols and images familiar to the psychic experience and relates these too to the truths of the self and spirit. <\/p>\n

\n\t\t\tThe spiritual reason takes also the emotions and psychic sensations, relates them to their spiritual equivalents and imparts to them the values of the higher consciousness and Ananda from which they derive and are its modifications in an inferior
\nnature and it corrects their deformations. It takes similarly the movements of the vital being and consciousness and relates them
\nto the movements and imparts to them the significances of the spiritual life of the self and its power of Tapas. It takes the
\nphysical consciousness, delivers it from its darkness and tamas of inertia and makes it a responsive recipient and a sensitive
\ninstrument of the supramental light and power and Ananda. It deals with life and action and knowledge like the mental will and
\nreason, but not starting from matter, life and sense and their data and relating to them through the idea the truth of higher things,
\nbut it starts on the contrary from truth of self and spirit and relates to that through a direct spiritual experience assuming all
\nother experience as its forms and instruments the things of mind and soul and life and sense and matter. It commands a far vaster
\n  <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>821<\/font>
\n <\/p>\n

\n

\n\t\t\trange than the ordinary embodied mind shut up in the prison of
\nthe physical senses and vaster too than the pure mentality, even when that is free in its own ranges and operates with the aid of
\nthe psychical mind and inner senses. And it has that power which the mental will and reason do not possess, because they are not
\ntruly self-determined and originally determinative of things, the power of transforming the whole being in all its parts into a
\nharmonious instrument and manifestation of the spirit. <\/p>\n

\n\t\t\tAt the same time the spiritual reason acts mainly by the
\nrepresentative idea and will in the spirit, though it has a greater and more essential truth as its constant source and supporter and
\nreference. It is, then, a power of light of the Ishwara, but not the very self-power of his immediate presence in the being; it is his  sū<\/font>rya-ś<\/font>akti<\/i>, not his whole
\n\t\t\tā<\/font>tma-ś<\/font>akti
\n\t\t\t<\/i>or
\nparā<\/font> sv<\/i>ā<\/i><\/font> prakr<\/font>ti<\/i>, that
\n\t\t\tworks in the spiritual reason. The immediate self-power begins
\nits direct operation in the greater supermind, and that takes up all that has hitherto been realised in body, life and mind and in
\nthe intuitive being and by the spiritual reason and shapes all that has been created, all that has been gathered, turned into stuff
\nof experience and made part of the consciousness, personality and nature by the mental being, into a highest harmony with the
\nhigh infinite and universal life of the spirit. The mind can have the touch of the infinite and the universal and can reflect and
\neven lose itself in them, but the supermind alone can enable the individual to be completely one in action with the universal and
\ntranscendent spirit.      
\n\t\t\t<\/i><\/font> <\/p>\n

\n\t\t\tHere the one thing that is always and constantly present, that which
\n\t\t\tone has grown to and in which one lives always, is infinite being
\n\t\t\tand all that is is seen, felt, known, existed in as only substance
\n\t\t\tof the one being; it is infinite consciousness and all that is
\n\t\t\tconscious and acts and moves is seen, felt, received, known, lived
\n\t\t\tin as self-experience and energy of the one being; it is infinite
\n\t\t\tAnanda and all that feels and is felt is seen and felt and known,
\n\t\t\treceived and lived in as forms of the one Ananda. Everything else is
\n\t\t\tonly manifestation and circumstance of this one truth of our
\n\t\t\texistence. This is no longer merely the seeing or knowing, but the
\n\t\t\tvery condition of the self in all and all in the <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>822<\/font><\/p>\n

\n

\n\t\t\tself, God in all and all in God and all seen as God, and that condition is now not a thing offered to the reflecting spiritualised mind but held and lived by an integral, always present, always active
\nrealisation in the supramental nature. There is thought here and will and sensation and everything that belongs to our nature,
\nbut it is transfigured and elevated into a higher consciousness. All thought is here seen and experienced as a luminous body of
\nsubstance, a luminous movement of force, a luminous wave of Ananda of the being; it is not an idea in the void air of mind,
\nbut experienced in the reality and as the light of a reality of the infinite being. The will and impulsions are similarly experienced
\nas a real power and substance of the Sat, the Chit, the Ananda of the Ishwara. All the spiritualised sensation and emotion are
\nexperienced as pure moulds of the consciousness and Ananda. The physical being itself is experienced as a conscious form and
\nthe vital being as an outpouring of the power and possession of the life of the spirit. <\/p>\n

\n\t\t\tThe action of the supermind in the development is to manifest and organise this highest consciousness so as to exist and
\nact no longer only in the infinite above with some limited or veiled or lower and deformed manifestations in the individual
\nbeing and nature, but largely and totally in the individual as a conscious and self-knowing spiritual being and a living and
\nacting power of the infinite and universal spirit. The character of this action, so far as it can be expressed, may be spoken of
\nmore fitly afterwards when we come to speak of the Brahmic consciousness and vision. In the succeeding chapters we shall
\nonly deal with so much of it as concerns the thought, will and psychic and other experience in the individual nature. At present
\nall that is necessary to note is that here too there is in the field of the thought and the will a triple action. The spiritual reason
\nis lifted and broadened into a greater representative action that formulates to us mainly the actualities of the existence of the self
\nin and around us. There is then a higher interpretative action of the supramental knowledge, a greater scale less insistent on
\nactualities, that opens out yet greater potentialities in time and space and beyond. And lastly there is a highest knowledge by
\n   <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>823<\/font> <\/p>\n

\n

\n\t\t\tidentity that is a gate of entrance to the essential self-awareness
\nand the omniscience and omnipotence of the Ishwara. <\/p>\n

\n\t\t\tIt must not however be supposed that these superimposed
\nstages are shut off in experience from each other. I have placed them in what might be a regular order of ascending development
\nfor the better possibility of understanding in an intellectual statement. But the infinite even in the normal mind breaks through
\nits own veils and across its own dividing lines of descent and ascension and gives often intimations of itself in one manner
\nor another. And while we are still in the intuitive mentality, the things above open and come to us in irregular visitations,
\nthen form as we grow a more frequent and regularised action above it. These anticipations are still more large and frequent the
\nmoment we enter on the supramental level. The universal and infinite consciousness can always seize on and surround the mind
\nand it is when it does so with a certain continuity, frequency or persistence that the mind can most easily transform itself into the
\nintuitive mentality and that again into the supramental movement. Only as we rise we grow more intimately and integrally
\ninto the infinite consciousness and it becomes more fully our own self and nature. And also, on the other, the lower side of
\nexistence which it might seem would then be not only beneath but quite alien to us, even when we live in the supramental being
\nand even when the whole nature has been formed into its mould, that need not cut us off from the knowledge and feeling of others
\nwho live in the ordinary nature. The lower or more limited may have a difficulty in understanding and feeling the higher, but the
\nhigher and less limited can always, if it will, understand and identify itself with the lower nature. The supreme Ishwara too
\nis not aloof from us; he knows, lives in, identifies himself with all and yet is not subjugated by the reactions or limited in his
\nknowledge, power and Ananda by the limitations of the mind and life and physical being in the universe.
\n   <\/p>\n

 <\/p>\n

\nPage \u2013 <\/font>824<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table><\/div>\n","protected":false},"excerpt":{"rendered":"

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