{"id":2180,"date":"2013-07-13T01:39:57","date_gmt":"2013-07-13T01:39:57","guid":{"rendered":"http:\/\/localhost\/?p=2180"},"modified":"2013-12-02T02:01:00","modified_gmt":"2013-12-02T10:01:00","slug":"76-chapter-xxii-the-supramental-thought-and-knowledge-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\/76-chapter-xxii-the-supramental-thought-and-knowledge-vol-23-24-the-synthesis-of-yoga","title":{"rendered":"-76_Chapter XXII –\u00a0The Supramental Thought and Knowledge.htm"},"content":{"rendered":"
\n\n\n
\n\t<\/p>\n

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

\n\t\t\t <\/p>\n

\n\t\t\t The Supramental Thought
\nand Knowledge <\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tT<\/font>HE TRANSITION<\/b> from mind to supermind is not only the substitution of a greater instrument of thought and
\nknowledge, but a change and conversion of the whole consciousness. There is evolved not only a supramental thought,
\nbut a supramental will, sense, feeling, a supramental substitute for all the activities that are now accomplished by the mind.
\nAll these higher activities are first manifested in the mind itself as descents, irruptions, messages or revelations of a superior
\npower. Mostly they are mixed up with the more ordinary action of the mind and not easily distinguishable from them in our first
\ninexperience except by their superior light and force and joy, the more so as the mind greatened or excited by their frequent
\ncoming quickens its own action and imitates the external characteristics of the supramental activity: its own operation is made
\nmore swift, luminous, strong and positive and it arrives even at a kind of imitative and often false intuition that strives to be
\nbut is not really the luminous, direct and self-existent truth. The next step is the formation of a luminous mind of intuitive experience, thought, will, feeling, sense from which the intermixture of the lesser mind and the imitative intuition are progressively
\n\u00b4<\/i> eliminated: this is a process of purification,
\n\t\t\tś<\/font>uddhi<\/i>, necessary to
\nthe new formation and perfection, siddhi<\/i>. At the same time there is the disclosure above the mind of the source of the intuitive
\naction and a more and more organised functioning of a true supramental consciousness acting not in the mind but on its own
\nhigher plane. This draws up into itself in the end the intuitive mentality it has created as its representative and assumes the
\ncharge of the whole activity of the consciousness. The process is progressive and for a long time chequered by admixture and
\n  <\/p>\n

\n\t\t\t <\/p>\n

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\n  <\/p>\n

\n

\n\t\t\tthe necessity of a return upon the lower movements in order to
\ncorrect and transform them. The higher and the lower power act sometimes alternately,
\n\u2014 the consciousness descending back
\nfrom the heights it had attained to its former level but always with some change,
\n\u2014 but sometimes together and with a sort
\nof mutual reference. The mind eventually becomes wholly intuitivised and exists only as a passive channel for the supramental
\naction; but this condition too is not ideal and presents, besides, still a certain obstacle, because the higher action has still to pass
\nthrough a retarding and diminishing conscious substance, \u2014 that of the physical consciousness. The final stage of the change
\nwill come when the supermind occupies and supramentalises the whole being and turns even the vital and physical sheaths into
\nmoulds of itself, responsive, subtle and instinct with its powers. Man then becomes wholly the superman. This is at least the
\nnatural and integral process. <\/p>\n

\n\t\t\tIt would be to go altogether outside present limits to attempt
\nanything like an adequate presentation of the whole character of the supermind; and it would not be possible to give a complete
\npresentation, since the supermind carries in it the unity, but also the largeness and multiplicities of the infinite. All that need now
\nbe done is to present some salient characters from the point of view of the actual process of the conversion in the Yoga,
\nthe relation to the action of mind and the principle of some of the phenomena of the change. This is the fundamental relation
\nthat all the action of the mind is a derivation from the secret supermind, although we do not know this until we come to
\nknow our higher self, and draws from that source all it has of truth and value. All our thoughts, willings, feelings, sense
\nrepresentations have in them or at their roots an element of truth, which originates and sustains their existence, however in
\nthe actuality they may be perverted or false, and behind them a greater ungrasped truth, which if they could grasp it, would
\nmake them soon unified, harmonious and at least relatively complete. Actually, however, such truth as they have is diminished
\nin scope, degraded into a lower movement, divided and falsified by fragmentation, afflicted with incompleteness, marred by <\/p>\n

\n\t\t\t <\/p>\n

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\n

\n\t\t\tperversion. Mental knowledge is not an integral but always a
\npartial knowledge. It adds constantly detail to detail, but has a difficulty in relating them aright; its wholes too are not real
\nbut incomplete wholes which it tends to substitute for the more real and integral knowledge. And even if it arrived at a kind of
\nintegral knowledge, it would still be by a sort of putting together, a mental and intellectual arrangement, an artificial unity and not
\nan essential and real oneness. If that were all, the mind might conceivably arrive at some kind of half reflection half translation
\nof an integral knowledge, but the radical malady would still be that it would not be the real thing, but only at best an intellectual representation. That the mental truth must always be, an intellectual, emotional and sensational representation, not the
\ndirect truth, not truth itself in its body and essence. <\/p>\n

\n\t\t\tThe supermind can do all that the mind does, present and
\ncombine details and what might be called aspects or subordinate wholes, but it does it in a different way and on another basis.
\nIt does not like the mind bring in the element of deviation, false extension and imposed error, but even when it gives a partial
\nknowledge, gives it in a firm and exact light, and always there is behind implied or opened to the consciousness the essential
\ntruth on which the details and subordinate wholes or aspects depend. The supermind has also a power of representation, but
\nits representations are not of the intellectual kind, they are filled with the body and substance of light of the truth in its essence,
\nthey are its vehicles and not substituted figures. There is such an infinite power of representation of the supermind and that is
\nthe divine power of which the mental action is a sort of fallen representative. This representative supermind has a lower action
\nin what I have called the supramental reason, nearest to the mental and into which the mental can most easily be taken up,
\nand a higher action in the integral supermind that sees all things in the unity and infinity of the divine consciousness and self-existence. But on whatever level, it is a different thing from the corresponding mental action, direct, luminous, secure. The
\nwhole inferiority of the mind comes from its being the action of the soul after it has fallen into the nescience and the ignorance
\n  <\/p>\n

\n\t\t\t <\/p>\n

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\n <\/p>\n

\n

\n\t\t\tand is trying to get back to self-knowledge but doing it still on
\nthe basis of the nescience and the ignorance. The mind is the ignorance attempting to know or it is the ignorance receiving a
\nderivative knowledge: it is the action of Avidya. The supermind is always the disclosure of an inherent and self-existent knowledge;
\nit is the action of Vidya. <\/p>\n

\n\t\t\tA second difference that we experience is a greater and a
\nspontaneous harmony and unity. All consciousness is one, but in action it takes on many movements and each of these fundamental movements has many forms and processes. The forms and processes of the mind consciousness are marked by a disturbing
\nand perplexing division and separateness of the mental energies and movements in which the original unity of the conscious mind
\ndoes not at all or only distractedly appears. Constantly we find in our mentality a conflict or else a confusion and want of combination between different thoughts or a patched up combination and the same phenomenon applies to the various movements of
\nour will and desire and to our emotions and feelings. Again our thought and our will and our feeling are not in a state of natural
\nharmony and unison with each other, but act in their separate power even when they have to act together and are frequently in
\nconflict or to some degree at variance. There is too an unequal development of one at the expense of another. The mind is a
\nthing of discords in which some kind of practical arrangement rather than a satisfying concord is established for the purposes of
\nlife. The reason tries to arrive at a better arrangement, aims at a better control, a rational or an ideal harmony, and in this attempt
\nit is a delegate or substitute of the supermind and is trying to do what only the supermind can do in its own right: but actually
\nit is not able wholly to control the rest of the being and there is usually a considerable difference between the rational or ideal
\nharmony we create in our thoughts and the movement of the life. Even at the best the arrangement made by the reason has
\nalways in it something of artificiality and imposition, for in the end there are only two spontaneous harmonic movements, that
\nof the life, inconscient or largely subconscient, the harmony that we find in the animal creation and in lower Nature, and that of
\n  <\/p>\n

\n\t\t\t <\/p>\n

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\n  <\/p>\n

\n

\n\t\t\tthe spirit. The human condition is a stage of transition, effort
\nand imperfection between the one and the other, between the natural and the ideal or spiritual life and it is full of uncertain
\nseeking and disorder. It is not that the mental being cannot find or rather construct some kind of relative harmony of its own,
\nbut that it cannot render it stable because it is under the urge of the spirit. Man is obliged by a Power within him to be the
\nlabourer of a more or less conscious self-evolution that shall lead him to self-mastery and self-knowledge. <\/p>\n

\n\t\t\tThe supermind in its action is on the contrary a thing of unity and harmony and inherent order. At first when the pressure
\nfrom above falls on the mentality, this is not realised and even a contrary phenomenon may for a time appear. That is due to
\nseveral causes. First, there may be a disturbance, even a derangement created by impact of the greater hardly measurable power
\non an inferior consciousness which is not capable of responding to it organically or even perhaps of bearing the pressure. The
\nvery fact of the simultaneous and yet uncoordinated activity of two quite different forces, especially if the mind insists on
\nits own way, if it tries obstinately or violently to profit by the supermind instead of giving itself up to it and its purpose, if it
\nis not sufficiently passive and obedient to the higher guidance, may lead to a great excitation of power but also an increased
\ndisorder. It is for this reason that a previous preparation and long purification, the more complete the better, and a tranquillising
\nand ordinarily a passivity of the mind calmly and strongly open to the spirit are necessities of the Yoga. <\/p>\n

\n\t\t\tAgain the mind, accustomed to act in limits, may try to supramentalise itself on the line of any one of its energies. It may
\ndevelop a considerable power of intuitive half-supramentalised thought and knowledge, but the will may remain untransformed
\nand out of harmony with this partial half-supramental development of the thinking mind, and the rest of the being too,
\nemotional and nervous, may continue to be equally or more unregenerate. Or there may be a very great development of intuitive or strongly inspired will, but no corresponding uplifting of the thought mind or the emotional and psychic being, or only <\/p>\n

\n\t\t\t <\/p>\n

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\n <\/p>\n

\n

\n\t\t\tat most so much as is specially needed in order not wholly to
\nobstruct the will action. The emotional or psychic mind may try to intuitivise and supramentalise itself and to a great extent
\nsucceed, and yet the thinking mind remain ordinary, poor in stuff and obscure in its light. There may be a development of intuitivity in the ethical or aesthetic being, but the rest may remain very much as it was. This is the reason of the frequent disorder or
\none-sidedness which we mark in the man of genius, poet, artist, thinker, saint or mystic. A partially intuitivised mentality may
\npresent an appearance of much less harmony and order outside its special activity than the largely developed intellectual mind.
\nAn integral development is needed, a wholesale conversion of the mind; otherwise the action is that of the mind using the
\nsupramental influx for its own profit and in its own mould, and that is allowed for the immediate purpose of the Divine in
\nthe being and may even be considered as a stage sufficient for the individual in this one life: but it is a state of imperfection
\nand not the complete and successful evolution of the being. If however there is an integral development of the intuitive mind,
\nit will be found that a great harmony has begun to lay its own foundations. This harmony will be other than that created by
\nthe intellectual mind and indeed may not be easily perceptible or, if it is felt, yet not intelligible to the logical man, because
\nnot arrived at or analysable by his mental process. It will be a harmony of the spontaneous expression of the spirit. <\/p>\n

\n\t\t\tAs soon as we arise above mind to the supermind, this initial harmony will be replaced by a greater and a more integral
\nunity. The thoughts of the supramental reason meet together and understand each other and fall into a natural arrangement
\neven when they have started from quite opposite quarters. The movements of will that are in conflict in the mind, come in the
\nsupermind to their right place and relation to each other. The supramental feelings also discover their own affinities and fall
\ninto a natural agreement and harmony. At a higher stage this harmony intensifies towards unity. The knowledge, will, feeling and
\nall else become a single movement. This unity reaches its greatest completeness in the highest supermind. The harmony, the unity<\/p>\n

\n\t\t\t <\/p>\n

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\n

\nare inevitable because the base in the supermind is knowledge
\nand characteristically self-knowledge, the knowledge of the self in all its aspects. The supramental will is the dynamic expression
\nof this self-knowledge, the supramental feeling the expression of the luminous joy of the self and all else in supermind a part of
\nthis one movement. At its highest range it becomes something greater than what we call knowledge; there it is the essential
\nand integral self-awareness of the Divine in us, his being, consciousness, Tapas, Ananda, and all is the harmonious, unified,
\nluminous movement of that one existence. <\/p>\n

\n\t\t\tThis supramental knowledge is not primarily or essentially a
\nthought knowledge. The intellect does not consider that it knows a thing until it has reduced its awareness of it to the terms of
\nthought, not, that is to say, until it has put it into a system of representative mental concepts, and this kind of knowledge gets its
\nmost decisive completeness when it can be put into clear, precise and defining speech. It is true that the mind gets its knowledge
\nprimarily by various kinds of impression beginning from the vital and the sense impressions and rising to the intuitive, but
\nthese are taken by the developed intelligence only as data and seem to it uncertain and vague in themselves until they have
\nbeen forced to yield up all their content to the thought and have taken their place in some intellectual relation or in an ordered
\nthought sequence. It is true again that there is a thought and a speech which are rather suggestive than definitive and have in
\ntheir own way a greater potency and richness of content, and this kind already verges on the intuitive: but still there is a demand
\nin the intellect to bring out in clear sequence and relation the exact intellectual content of these suggestions and until that is
\ndone it does not feel satisfied that its knowledge is complete. The thought labouring in the logical intellect is that which normally
\nseems best to organise the mental action and gives to the mind a sense of sure definiteness, security and completeness in its
\nknowledge and its use of knowledge. Nothing of this is at all true of the supramental knowledge. <\/p>\n

\n\t\t\tThe supermind knows most completely and securely not by thought but by identity, by a pure awareness of the self-truth
\n   <\/p>\n

\n\t\t\t <\/p>\n

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\n<\/font><\/i><\/p>\n

\n

\n\t\t\tof things in the self and by the self,
\n\t\t\tā<\/font>tmani
\n\t\t\tā<\/font>tmā<\/font>nam
\n\t\t\tā<\/font>tmanā<\/font><\/i>.
\nI get the supramental knowledge best by becoming one with the truth, one with the object of knowledge; the supramental
\nsatisfaction and integral light is most there when there is no further division between the knower, knowledge and the known, 
\njnā<\/font>tā<\/font><\/i>, jnā<\/font>nam<\/i>, jneyam<\/i>. I see the thing known not as an object outside myself, but as myself or a part of my universal self
\ncontained in my most direct consciousness. This leads to the highest and completest knowledge; thought and speech being
\nrepresentations and not this direct possession in the consciousness are to the supermind a lesser form and, if not filled with
\nthe spiritual awareness, thought becomes in fact a diminution of knowledge. For it would be, supposing it to be a supramental
\nthought, only a partial manifestation of a greater knowledge existing in the self but not at the time present to the immediately
\nactive consciousness. In the highest ranges of the infinite there need be no thought at all because all would be experienced
\nspiritually, in continuity, in eternal possession and with an absolute directness and completeness. Thought is only one means
\nof partially manifesting and presenting what is hidden in this greater self-existent knowledge. This supreme kind of knowing
\nwill not indeed be possible to us in its full extent and degree until we can rise through many grades of the supermind to
\nthat infinite. But still as the supramental power emerges and enlarges its action, something of this highest way of knowledge
\nappears and grows and even the members of the mental being, as they are intuitivised and supramentalised, develop more and
\nmore a corresponding action upon their own level. There is an increasing power of a luminous vital, psychic, emotional,
\ndynamic and other identification with all the things and beings that are the objects of our consciousness and these transcendings
\nof the separative consciousness bring with them many forms and means of a direct knowledge. <\/p>\n

\n\t\t\tThe supramental knowledge or experience by identity carries in it as a result or as a secondary part of itself a supramental
\nvision that needs the support of no image, can concretise what is to the mind abstract and has the character of sight though its <\/p>\n

\n\t\t\t <\/p>\n

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\n <\/p>\n

\n

\n\t\t\tobject may be the invisible truth of that which has form or the
\ntruth of the formless. This vision can come before there is any identity, as a sort of previous emanation of light from it, or may
\nact detached from it as a separate power. The truth or the thing known is then not altogether or not yet one with myself, but
\nan object of my knowledge: but still it is an object subjectively seen in the self or at least, even if it is still farther separated and objectivised to the knower, by the self, not through any intermediate process,
\n\t\t\tbut by a direct inner seizing or a penetrating and enveloping
\n\t\t\tluminous contact of the spiritual consciousness with its object. It
\n\t\t\tis this luminous seizing and contact that is the spiritual vision, dr<\/font>s<\/font>t<\/font>i<\/i>, \u2014 “paś<\/font>yati<\/i>“, says the Upanishad continually
\n\t\t\tof the spiritual knowledge, “he sees”; and of the Self conceiving
\nthe idea of creation, where we should expect “he thought”, it says instead “he saw”. It is to the spirit what the eyes are to the
\nphysical mind and one has the sense of having passed through a subtly analogous process. As the physical sight can present
\nto us the actual body of things of which the thought had only possessed an indication or mental description and they become
\nto us at once real and evident, pratyaks<\/font>a<\/i>, so the spiritual sight 
\nsurpasses the indications or representations of thought and can make the self and truth of all things present to us and directly
\nevident, pratyaks<\/font>a<\/i>. <\/p>\n

\n\t\t\tThe sense can only give us the superficial image of things and it
\n\t\t\tneeds the aid of thought to fill and inform the image; but the
\n\t\t\tspiritual sight is capable of presenting to us the thing in itself
\n\t\t\tand all truth about it. The seer does not need the aid of thought in
\n\t\t\tits process as a means of knowledge, but only as a means of
\n\t\t\trepresentation and expression, \u2014 thought is to him a lesser power
\n\t\t\tand used for a secondary purpose. If a further extension of
\n\t\t\tknowledge is required, he can come at it by new seeing without the
\n\t\t\tslower thought processes that are the staff of support of the mental
\n\t\t\tsearch and its feeling out for truth, \u2014 even as we scrutinise with
\n\t\t\tthe eye to find what escaped our first observation. This experience
\n\t\t\tand knowledge by spiritual vision is the second in directness and
\n\t\t\tgreatness of the supramental powers. It is something much more near,
\n\t\t\tprofound and comprehensive <\/p>\n

\n\t\t\t <\/p>\n

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\n

\n\t\t\tthan mental vision, because it derives direct from the knowledge
\nby identity, and it has this virtue that we can proceed at once from the vision to the identity, as from the identity to the vision.
\nThus when the spiritual vision has seen God, Self or Brahman, the soul can next enter into and become one with the Self, God
\nor Brahman. <\/p>\n

\n\t\t\tThis can only be done integrally on or above the supramental level, but at the same time the spiritual vision can take on mental forms of itself that can help towards this identification
\neach in its own way. A mental intuitive vision or a spiritualised mental sight, a psychic vision, an emotional vision of the heart,
\na vision in the sense mind are parts of the Yogic experience. If these seeings are purely mental, then they may but need not be
\ntrue, for the mind is capable of both truth and error, both of a true and of a false representation. But as the mind becomes
\nintuitivised and supramentalised, these powers are purified and corrected by the more luminous action of the supermind and
\nbecome themselves forms of a supramental and a true seeing. The supramental vision, it may be noted, brings with it a supplementary and completing experience that might be called a spiritual hearing and touch of the truth,
\n\u2014 of its essence and
\nthrough that of its significance, \u2014 that is to say, there is a seizing of its movement, vibration, rhythm and a seizing of its close
\npresence and contact and substance. All these powers prepare us to become one with that which has thus grown near to us
\nthrough knowledge. <\/p>\n

\n\t\t\tThe supramental thought is a form of the knowledge by
\nidentity and a development, in the idea, of the truth presented to the supramental vision. The identity and the vision give the truth
\nin its essence, its body and its parts in a single view: the thought translates this direct consciousness and immediate power of the
\ntruth into idea-knowledge and will. It adds or need add otherwise nothing new, but reproduces, articulates, moves round the
\nbody of the knowledge. Where, however, the identity and the vision are still incomplete, the supramental thought has a larger
\noffice and reveals, interprets or recalls as it were to the soul’s memory what they are not yet ready to give. And where these <\/p>\n

\n\t\t\t <\/p>\n

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

\n

\n\t\t\tgreater states and powers are still veiled, the thought comes
\nin front and prepares and to a certain extent effects a partial rending or helps actively in the removal of the veil. Therefore in
\nthe development out of the mental ignorance into the supramental knowledge this illumined thought comes to us often though
\nnot always first, to open the way to the vision or else to give first supports to the growing consciousness of identity and its
\ngreater knowledge. This thought is also an effective means of communication and expression and helps to an impression or
\nfixation of the truth whether on one’s own lower mind and being or on that of others. The supramental thought differs from
\nthe intellectual not only because it is the direct truth idea and not a representation of truth to the ignorance,
\n\u2014 it is the truth
\nconsciousness of the spirit always presenting to itself its own right forms, the
\nsatyam <\/i>and r<\/font>tam <\/i>of the Veda, \u2014 but because of
\n.<\/i> its strong reality, body of light and substance. <\/p>\n

\n\t\t\tThe intellectual thought refines and sublimates to a rarefied abstractness; the supramental thought as it rises in its height
\nincreases to a greater spiritual concreteness. The thought of the intellect presents itself to us as an abstraction from something
\nseized by the mind sense and is as if supported in a void and subtle air of mind by an intangible force of the intelligence. It
\nhas to resort to a use of the mind’s power of image if it wishes to make itself more concretely felt and seen by the soul sense and
\nsoul vision. The supramental thought on the contrary presents always the idea as a luminous substance of being, luminous stuff
\nof consciousness taking significative thought form and it therefore creates no such sense of a gulf between the idea and the real
\nas we are liable to feel in the mind, but is itself a reality, it is realidea and the body of a reality. It has as a result, associated with
\nit when it acts according to its own nature, a phenomenon of spiritual light other than the intellectual clarity, a great realising
\nforce and a luminous ecstasy. It is an intensely sensible vibration of being, consciousness and Ananda. <\/p>\n

\n\t\t\tThe supramental thought, as has already been indicated, has three elevations of its intensity, one of direct thought vision,
\nanother of interpretative vision pointing to and preparing the  <\/p>\n

\n\t\t\t <\/p>\n

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\n

\n\t\t\tgreater revelatory idea-sight, a third of representative vision
\nrecalling as it were to the spirit’s knowledge the truth that is called out more directly by the higher powers. In the mind these
\nthings take the form of the three ordinary powers of the intuitive mentality,
\n\u2014 the suggestive and discriminating intuition, the inspiration and the thought that is of the nature of revelation. Above they correspond to three elevations of the supramental
\nbeing and consciousness and, as we ascend, the lower first calls down into itself and is then taken up into the higher, so that
\non each level all the three elevations are reproduced, but always there predominates in the thought essence the character that
\nbelongs to that level’s proper form of consciousness and spiritual substance. It is necessary to bear this in mind; for otherwise the
\nmentality, looking up to the ranges of the supermind as they reveal themselves, may think it has got the vision of the highest
\nheights when it is only the highest range of the lower ascent that 
\nis being presented to its experience. At each height, sā<\/font>noh<\/font> sā<\/font>num<\/i> 
\n\t\t\tā<\/font>ruhat<\/i>, the powers of the supermind increase in intensity, range and completeness. <\/p>\n

\n\t\t\tThere is also a speech, a supramental word, in which the higher knowledge, vision or thought can clothe itself within us
\nfor expression. At first this may come down as a word, a message or an inspiration that descends to us from above or it may even
\n\t\t\tseem a voice of the Self or of the Ishwara, vā<\/font>nī<\/font><\/i>,
\n\t\t\tā<\/font>deś<\/font>a<\/i>. Afterwards it loses that separate character and becomes the normal form of the thought when it expresses itself in the form of an
\ninward speech. The thought may express itself without the aid of any suggestive or developing word and only
\n\u2014 but still quite
\ncompletely, explicitly and with its full contents \u2014 in a luminous substance of supramental perception. It may aid itself when it is
\nnot so explicit by a suggestive inward speech that attends it to bring out its whole significance. Or the thought may come not
\nas silent perception but as speech self-born out of the truth and complete in its own right and carrying in itself its own vision and
\nknowledge. Then it is the word revelatory, inspired or intuitive or of a yet greater kind capable of bearing the infinite intention
\nor suggestion of the higher supermind and spirit. It may frame  
\n <\/p>\n

\n\t\t\t <\/p>\n

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\n

\n\t\t\titself in the language now employed to express the ideas and
\nperceptions and impulses of the intellect and the sense mind, but it uses it in a different way and with an intense bringing
\nout of the intuitive or revelatory significances of which speech is capable. The supramental word manifests inwardly with a light,
\na power, a rhythm of thought and a rhythm of inner sound that make it the natural and living body of the supramental
\nthought and vision and it pours into the language, even though the same as that of mental speech, another than the limited
\nintellectual, emotional or sensational significance. It is formed and heard in the intuitive mind or supermind and need not at
\nfirst except in certain highly gifted souls come out easily into speech and writing, but that too can be freely done when the
\nphysical consciousness and its organs have been made ready, and this is a part of the needed fullness and power of the integral
\nperfection. <\/p>\n

\n\t\t\tThe range of knowledge covered by the supramental thought,
\n\t\t\texperience and vision will be commensurate with all that is open to
\n\t\t\tthe human consciousness, not only on the earthly but on all planes.
\n\t\t\tIt will however act increasingly in an inverse sense to that of the
\n\t\t\tmental thinking and experience. The centre of mental thinking is the
\n\t\t\tego, the person of the individual thinker. The supramental man on
\n\t\t\tthe contrary will think more with the universal mind or even may
\n\t\t\trise above it, and his individuality will rather be a vessel of
\n\t\t\tradiation and communication to which the universal thought and
\n\t\t\tknowledge of the Spirit will converge than a centre. The mental man
\n\t\t\tthinks and acts in a radius determined by the smallness or largeness
\n\t\t\tof his mentality and of its experience. The range of the supramental
\n\t\t\tman will be all the earth and all that lies behind it on other
\n\t\t\tplanes of existence. And finally the mental man thinks and sees on
\n\t\t\tthe level of the present life, though it may be with an upward
\n\t\t\taspiration, and his view is obstructed on every side. His main basis
\n\t\t\tof knowledge and action is the present with a glimpse into the past
\n\t\t\tand ill-grasped influence from its pressure and a blind look towards
\n\t\t\tthe future. He bases himself on the actualities of the earthly
\n\t\t\texistence, first on the facts of the outward world, \u2014 <\/p>\n

\n\t\t\t <\/p>\n

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

\n

\n\t\t\tto which he is ordinarily in the habit of relating nine tenths if
\nnot the whole of his inner thinking and experience, \u2014 then on the changing actualities of the more superficial part of his inner
\nbeing. As he increases in mind, he goes more freely beyond these to potentialities which arise out of them and pass beyond them;
\nhis mind deals with a larger field of possibilities: but these for the most part get to him a full reality only in proportion as they
\nare related to the actual and can be made actual here, now or hereafter. The essence of things he tends to see, if at all, only
\nas a result of his actualities, in a relation to and dependence on them, and therefore he sees them constantly in a false light or
\nin a limited measure. In all these respects the supramental man must proceed from the opposite principle of truth vision. <\/p>\n

\n\t\t\tThe supramental being sees things from above in large spaces and at
\n\t\t\tthe highest from the spaces of the infinite. His view is not limited
\n\t\t\tto the standpoint of the present but can see in the continuities of
\n\t\t\ttime or from above time in the indivisibilities of the Spirit. He
\n\t\t\tsees truth in its proper order first in the essence, secondly in the
\n\t\t\tpotentialities that derive from it and only last in the actualities.
\n\t\t\tThe essential truths are to his sight self-existent, self-seen, not
\n\t\t\tdependent for their proof on this or that actuality; the potential
\n\t\t\ttruths are truths of the power of being in itself and in things,
\n\t\t\ttruths of the infinity of force and real apart from their past or
\n\t\t\tpresent realisation in this or that actuality or the habitual
\n\t\t\tsurface forms that we take for the whole of Nature; the actualities
\n\t\t\tare only a selection from the potential truths he sees, dependent on
\n\t\t\tthem, limited and mutable. The tyranny of the present, of the
\n\t\t\tactual, of the immediate range of facts, of the immediate urge and
\n\t\t\tdemand of action has no power over his thought and his will and he
\n\t\t\tis therefore able to have a larger will-power founded on a larger
\n\t\t\tknowledge. He sees things not as one on the levels surrounded by the
\n\t\t\tjungle of present facts and phenomena but from above, not from
\n\t\t\toutside and judged by their surfaces, but from within and viewed
\n\t\t\tfrom the truth of their centre; therefore he is nearer the divine
\n\t\t\tomniscience. He wills and acts from a dominating height and with a
\n\t\t\tlonger movement in time and a larger range of potencies, therefore <\/p>\n

\n\t\t\t <\/p>\n

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

\n

\n\t\t\the is nearer to the divine omnipotence. His being is not shut
\ninto the succession of the moments, but has the full power of the past and ranges seeingly through the future: not shut in the
\nlimiting ego and personal mind, but lives in the freedom of the universal, in God and in all beings and all things; not in the dull
\ndensity of the physical mind, but in the light of the self and the infinity of the spirit. He sees soul and mind only as a power and
\na movement and matter only as a resultant form of the spirit. All his thought will be of a kind that proceeds from knowledge.
\nHe perceives and enacts the things of the phenomenal life in the light of the reality of the spiritual being and the power of the
\ndynamic spiritual essence. <\/p>\n

\n\t\t\tAt first, at the beginning of the conversion into this greater
\nstatus, the thought will continue to move for a shorter or a longer time to a greater or a less extent on the lines of the mind but
\nwith a greater light and increasing flights and spaces and movements of freedom and transcendence. Afterwards the freedom
\nand transcendence will begin to predominate; the inversion of the thought view and the conversion of the thought method will
\ntake place in different movements of the thought mind one after the other, subject to whatever difficulties and relapses, until it
\nhas gained on the whole and effected a complete transformation. Ordinarily the supramental knowledge will be organised first
\nand with the most ease in the processes of pure thought and 
\nknowledge, jnā<\/font>na<\/i>, because here the human mind has already the upward tendency and is the most free. Next and with less
\nease it will be organised in the processes of applied thought and knowledge because there the mind of man is at once most active
\nand most bound and wedded to its inferior methods. The last and most difficult conquest, because this is now to his mind a
\nfield of conjecture or a blank, will be the knowledge of the three
\ntimes, trikā<\/font>ladr<\/font>s<\/font>t<\/font>i<\/i>. In all these there will be the same character of a spirit seeing and willing directly above and around and not
\nonly in the body it possesses and there will be the same action of the supramental knowledge by identity, the supramental vision,
\nthe supramental thought and supramental word, separately or in a united movement. <\/p>\n

\n\t\t\t <\/p>\n

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

\n

\n\t\t\tThis then will be the general character of the supramental
\nthought and knowledge and these its main powers and action. It remains to consider its particular instrumentation, the change
\nthat the supermind will make in the different elements of the present human mentality and the special activities that give to
\nthe thought its constituents, motives and data.   <\/p>\n

 <\/p>\n

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

\t\t\t<\/span><\/td>\n<\/tr>\n<\/table><\/div>\n","protected":false},"excerpt":{"rendered":"

Chapter XXII    The Supramental Thought and Knowledge   THE TRANSITION from mind to supermind is not only the substitution of a greater instrument of…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[46],"tags":[],"class_list":["post-2180","post","type-post","status-publish","format-standard","hentry","category-23-24-the-synthesis-of-yoga","wpcat-46-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2180","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=2180"}],"version-history":[{"count":1,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2180\/revisions"}],"predecessor-version":[{"id":9804,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2180\/revisions\/9804"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2180"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2180"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2180"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}