{"id":2190,"date":"2013-07-13T01:40:01","date_gmt":"2013-07-13T01:40:01","guid":{"rendered":"http:\/\/localhost\/?p=2190"},"modified":"2013-07-13T01:40:01","modified_gmt":"2013-07-13T01:40:01","slug":"74-chapter-xx-the-intuitive-mind-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\/74-chapter-xx-the-intuitive-mind-vol-23-24-the-synthesis-of-yoga","title":{"rendered":"-74_Chapter XX The Intuitive Mind.htm"},"content":{"rendered":"
\n\n\n
\n\t<\/p>\n

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

\n\t\t\t <\/p>\n

\n\t\t\tThe Intuitive Mind
\n<\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tT<\/font>HE ORIGINAL<\/b> nature of supermind is the self-conscience
\nand all-conscience of the Infinite, of the universal Spirit and Self in things, organising on the foundation and
\naccording to the character of a direct self-knowledge its own wisdom and effective omnipotence for the unfolding and the
\nregulated action of the universe and of all things in the universe. It is, we might say, the gnosis of the Spirit master of its own cosmos,
\n\t\t\tā<\/font>tmā<\/font>
\n\t\t\tjnā<\/font>tā<\/font>
\n\t\t\tīś<\/font>varah<\/font><\/i>. As it knows itself, so too it knows
\n\t\t\tall things \u2014 for all are only becomings of itself \u2014 directly, totally
\nand from within outward, spontaneously in detail and arrangement, each thing in the truth of itself and its nature and in its
\nrelation to all other things. And it knows similarly all action of its energy in antecedent or cause and occasion of manifestation
\nand effect or consequence, all things in infinite and in limited potentiality and in selection of actuality and in their succession
\nof past, present and future. The organising supermind of a divine being in the universe would be a delegation of this omnipotence
\nand omniscience for the purpose and within the scope of his own action and nature and of all that comes into its province.
\nThe supermind in an individual would be a similar delegation on whatever scale and within whatever province. But while in
\nthe god this would be a direct and an immediate delegation of a power illimitable in itself and limited only in action, but
\notherwise unaltered in operation, natural to the being and full and free always, in man any emergence of the supermind must be
\na gradual and at first an imperfect creation and to his customary mind the activity of an exceptional and supernormal will and
\nknowledge. <\/p>\n

\n\t\t\tIn the first place it will not be for him a native power always
\n\t\t\tenjoyed without interruption, but a secret potentiality which has to
\n\t\t\tbe discovered and one for which there are no organs in his <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>799<\/font><\/p>\n

\n

\n\t\t\tpresent physical or mental system: he has either to evolve a new
\norgan for it or else to adopt or transform existing ones and make them utilisable for the purpose. He has not merely to uncover
\nthe hidden sun of the supermind in the subliminal cavern of his secret being or remove the cloud of his mental ignorance from
\nits face in the spiritual skies so that it shall at once shine out in all its glory. His task is much more complex and difficult because
\nhe is an evolutionary being and by the evolution of Nature of which he is a part he has been constituted with an inferior kind
\nof knowledge, and this inferior, this mental power of knowledge forms by its persistent customary action an obstacle to a new formation greater than its own nature. A limited mental intelligence enlightening a limited mind of sense and the capacity not always
\nwell used of a considerable extension of it by the use of the reason are the powers by which he is at present distinguished from all
\nother terrestrial creatures. This sense mind, this intelligence, this reason, however inadequate, are the instruments in which he
\nhas learned to put his trust and he has erected by their means certain foundations which he is not over willing to disturb and
\nhas traced limits outside of which he feels all to be confusion, uncertainty and a perilous adventure. Moreover the transition
\nto the higher principle means not only a difficult conversion of his whole mind and reason and intelligence, but in a certain
\nsense a reversal of all their methods. The soul climbing above a certain critical line of change sees all its former operations as
\nan inferior and ignorant action and has to effect another kind of working which sets out from a different starting-point and
\nhas quite another kind of initiation of the energy of the being. If an animal mind were called upon to leave consciently the safe
\nground of sense impulse, sense understanding and instinct for the perilous adventure of a reasoning intelligence, it might well
\nturn back alarmed and unwilling from the effort. The human mind would here be called upon to make a still greater change
\nand, although self-conscious and adventurous in the circle of its possibility, might well hold this to be beyond the circle and reject
\nthe adventure. In fact the change is only possible if there is first a spiritual development on our present level of consciousness and <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>800<\/font> <\/p>\n

\n

\n\t\t\tit can only be undertaken securely when the mind has become
\naware of the greater self within, enamoured of the Infinite and confident of the presence and guidance of the Divine and his
\nShakti. <\/p>\n

\n\t\t\tThe problem of this conversion resolves itself at first into
\na passage through a mediary status and by the help of the one power already at work in the human mind which we can recognise as something supramental in its nature or at least in its origin, the faculty of intuition, a power of which we can feel
\nthe presence and the workings and are impressed, when it acts, by its superior efficiency, light, direct inspiration and force, but
\ncannot understand or analyse it as we understand or analyse the workings of our reason. The reason understands itself, but not
\nwhat is beyond it, \u2014 of that it can only make a general figure or representation; the supermind alone can discern the method of
\nits own workings. The power of intuition acts in us at present for the most part in a covert manner secret and involved in or mostly
\nveiled by the action of the reason and the normal intelligence; so far as it emerges into a clear separate action, it is still occasional,
\npartial, fragmentary and of an intermittent character. It casts a sudden light, it makes a luminous suggestion or it throws out
\na solitary brilliant clue or scatters a small number of isolated or related intuitions, lustrous discriminations, inspirations or
\nrevelations, and it leaves the reason, will, mental sense or intelligence to do what each can or pleases with this seed of succour
\nthat has come to them from the depths or the heights of our being. The mental powers immediately proceed to lay hold on
\nthese things and to manipulate and utilise them for our mental or vital purposes, to adapt them to the forms of the inferior
\nknowledge, to coat them up in or infiltrate them with the mental stuff and suggestion, often altering their truth in the process and
\nalways limiting their potential force of enlightenment by these accretions and by this subdual to the exigencies of the inferior
\nagent, and almost always they make at once too little and too much of them, too little by not allowing them time to settle and
\nextend their full power for illumination, too much by insisting on them or rather on the form into which the mentality casts <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>801<\/font> 
\n <\/p>\n

\n

\n\t\t\tthem to the exclusion of the larger truth that the more consistent
\nuse of the intuitive faculty might have given. Thus the intuition intervening in the ordinary mental operations acts in lightning
\nflashes that make lustrous a space of truth, but is not a steady sunlight illumining securely the whole reach and kingdom of our
\nthought and will and feeling and action. <\/p>\n

\n\t\t\tIt appears at once that there are two necessary lines of
\nprogress which we must follow, and the first is to extend the action of the intuition and make it more constant, more persistent
\nand regular and all-embracing until it is so intimate and normal to our being that it can take up all the action now done by the
\nordinary mind and assume its place in the whole system. This cannot wholly be done so long as the ordinary mind continues
\nto assert its power of independent action and intervention or its habit of seizing on the light of the intuition and manipulating it
\nfor its own purposes. The higher mentality cannot be complete or secure so long as the inferior intelligence is able to deform it or
\neven to bring in any of its own intermixture. And either then we must silence altogether the intellect and the intellectual will and
\nthe other inferior activities and leave room only for the intuitive action or we must lay hold on and transform the lower action
\nby the constant pressure of the intuition. Or else there must be an alternation and combination of the two methods if that be
\nthe most natural way or at all possible. The actual process and experience of Yoga manifests the possibility of several methods
\nor movements none of which by itself produces the entire result 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 method as exclusively the right one and leave the
\nwhole movement to a greater guidance, we find that the divine Lord of the Yoga commissions his Shakti to use one or the other
\nat different times and all in combination according to the need and turn of the being and the nature. <\/p>\n

\n\t\t\tAt first it might seem the straight and right way to silence the mind altogether, to silence the intellect, the mental and personal
\nwill, the desire mind and the mind of emotion and sensation, and to allow in that perfect silence the Self, the Spirit, the Divine <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>802<\/font> 
\n <\/p>\n

\n

\n\t\t\tto disclose himself and leave him to illuminate the being by the
\nsupramental light and power and Ananda. And this is indeed a great and powerful discipline. It is the calm and still mind
\nmuch more readily and with a much greater purity than the mind in agitation and action that opens to the Infinite, reflects
\nthe Spirit, becomes full of the Self and awaits like a 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 possibility of a larger play of the intuitive being and admits
\nwith less obstruction and turmoil of mental groping and seizing the great intuitions, inspirations, revelations which emerge from
\nwithin or descend from above. It is therefore an immense gain if we can acquire the capacity of always being able at will to command an absolute tranquillity and silence of the mind free from any necessity of mental thought or movement and disturbance
\nand, based in that silence, allow thought and will and feeling to happen in us only when the Shakti wills it and when it is needful
\nfor the divine purpose. It becomes easier then to change the manner and character of the thought and will and feeling. Nevertheless it is not the fact that by this method the supramental light will immediately replace the lower mind and reflective reason.
\nWhen the inner action proceeds after the silence, even if it be then a more predominatingly intuitive thought and movement,
\nthe old powers will yet interfere, if not from within, then by a hundred suggestions from without, and an inferior mentality
\nwill mix in, will question or obstruct or will try to lay hold on the greater movement and to lower or darken or distort or
\nminimise it in the process. Therefore the necessity of a process of elimination or transformation of the inferior mentality remains
\nalways imperative, \u2014 or perhaps both at once, an elimination of all that is native to the lower being, its disfiguring accidents, its
\ndepreciations of value, its distortions of substance and all else that the greater truth cannot harbour, and a transformation of
\nthe essential things our mind derives from the supermind and spirit but represents in the manner of the mental ignorance. <\/p>\n

\n\t\t\tA second movement is one which comes naturally to those who commence the Yoga with the initiative that is proper to
\n   <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>803<\/font>  <\/p>\n

\n

\n\t\t\tthe way of Bhakti. It is natural to them to reject the intellect
\nand its action and to listen for the voice, wait for the impulsion 
\nor the command, the ā<\/font>deś<\/font>a<\/i>, obey only the idea and will and power of the Lord within them, the divine Self and Purusha in  the heart of the creature,
\n\t\t\tīś<\/font>varah<\/font> sarvabhūtānā<\/font>m hr<\/font>ddeś<\/font>e<\/i>. This  is a movement which must tend more and more to intuitivise the
\nwhole nature, for the ideas, the will, the impulsions, the feelings which come from the secret Purusha in the heart are of the direct
\nintuitive character. This method is consonant with a certain truth of 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 nervous, the emotional, the volitional, the conceptual or cognitive and the higher more directly spiritual centres. And in each part of our being it exercises a secret intuitive initiation of our
\nactivities which is received and represented imperfectly by our outer mind and converted into the movements of the ignorance
\nin the external action of these parts of our nature. The heart or emotional centre of the thinking desire mind is the strongest in
\nthe ordinary man, gathers up or at least affects the presentation of things to the consciousness and is the capital of the system.
\nIt is from there that the Lord seated in the heart of all creatures turns them mounted on the machine of Nature by the Maya of
\nthe mental ignorance. It is possible then by referring back all the initiation of our action to this secret intuitive Self and Spirit, the
\never-present Godhead within us, and replacing by its influences the initiations of our personal and mental nature to get back
\nfrom the inferior external thought and action to another, internal and intuitive, of a highly spiritualised character. Nevertheless
\nthe result of this movement cannot be complete, because the heart is not the highest centre of our being, is not supramental
\nnor directly moved from the supramental sources. An intuitive thought and action directed from it may be very luminous and
\nintense but is likely to be limited, even narrow in its intensity, mixed with a lower emotional action and at the best excited and
\ntroubled, rendered unbalanced or exaggerated by a miraculous or abnormal character in its action or at least in many of its
\naccompaniments which is injurious to the harmonised perfection <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>804<\/font> 
\n  <\/p>\n

\n

\n\t\t\tof the being. The aim of our effort at perfection must be to make
\nthe spiritual and supramental action no longer a miracle, even if a frequent or constant miracle, or only a luminous intervention
\nof a greater than our natural power, but normal to the being and the very nature and law of all its process. <\/p>\n

\n\t\t\tThe highest organised centre of our embodied being and of its action in the body is the supreme mental centre figured by
\nthe yogic symbol of the thousand-petalled lotus, sahasradala<\/i>, and it is at its top and summit that there is the direct communication with the supramental levels. It is then possible to adopt a different and a more direct method, not to refer all our
\nthought and action to the Lord secret in the heart-lotus but to the veiled truth of the Divinity above the mind and to receive all
\nby a sort of descent from above, a descent of which we become not only spiritually but physically conscious. The siddhi or full
\naccomplishment of this movement can only come when we are able to lift the centre of thought and conscious action above the
\nphysical brain and feel it going on in the subtle body. If we can feel ourselves thinking no longer with the brain but from above
\nand outside the head in the subtle body, that is a sure physical 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 action, for the subtle body is mental and not
\nsupramental, still it is a subtle and pure mentality and makes an easier communication with the supramental centres. The lower
\nmovements must still come, but it is then found easier to arrive at a swift and subtle discrimination telling us at once the difference,
\ndistinguishing the intuitional thought from the lower intellectual mixture, separating it from its mental coatings, rejecting
\nthe mere rapidities of the mind which imitate the form of the intuition without being of its true substance. It will be easier to
\ndiscern rapidly the higher planes of the true supramental being and call down their power to effect the desired transformation
\nand to refer all the lower action to the superior power and light that it may reject and eliminate, purify and transform and
\nselect among them its right material for the Truth that has to be organised within us. This opening up of a higher level and of
\n  <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>805<\/font>
\n  <\/p>\n

\n

\n\t\t\thigher and higher planes of it and the consequent re-formation
\nof our whole consciousness and its action into their mould and into the substance of their power and luminous capacity is found
\nin practice to be the greater part of the natural method used by the divine Shakti. <\/p>\n

\n\t\t\tA fourth method is one which suggests itself naturally to the developed intelligence and suits the thinking man. This is
\nto develop our intellect instead of eliminating it, but with the will not to cherish its limitations, but to heighten its capacity,
\nlight, intensity, degree and force of activity until it borders on the thing that transcends it and can easily be taken up and transformed into that higher conscious action. This movement also is founded on the truth of our nature and enters into the course and
\nmovement of the complete Yoga of self-perfection. That course, as I have described it, included a heightening and greatening
\nof the action of our natural instruments and powers till they constitute in their purity and essential completeness a preparatory perfection of the present normal movement of the Shakti that acts in us. The reason and intelligent will, the buddhi, is
\nthe greatest of these powers and instruments, the natural leader of the rest in the developed human being, the most capable of
\naiding the development of the others. The ordinary activities of our nature are all of them of use for the greater perfection
\nwe seek, are meant to be turned into material for them, and the greater their development, the richer the preparation for the
\nsupramental action. <\/p>\n

\n\t\t\tThe intellectual being too has to be taken up by the Shakti
\nin the Yoga and raised to its fullest and its most heightened powers. The subsequent transformation of the intellect is possible because all the action of the intellect derives secretly from the supermind, each thought and will contains some truth of
\nit however limited and altered by the inferior action of the intelligence. The transformation can be brought about by the
\nremoval of the limitation and the elimination of the distorting or perverting element. This however cannot be done by the heightening and greatening of the intellectual activity alone; for that must always be limited by the original inherent defects of the <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>806<\/font>
\n <\/p>\n

\n

\n\t\t\tmental intelligence. An intervention of the supramental energy is
\nneeded that can light up and get rid of its deficiencies of thought and will and feeling. This intervention too cannot be completely
\neffective unless the supramental plane is manifested and acts above the mind no longer from behind a lid or veil, however
\nthin the veil may have grown, but more constantly in an open and luminous action till there is seen the full sun of Truth with
\nno cloud to moderate its splendour. It is not necessary, either, to develop the intellect fully in its separateness before calling down
\nthis intervention or opening up by it the supramental levels. The intervention may come in earlier and at once develop the
\nintellectual action and turn it, as it develops, into the higher intuitive form and substance. <\/p>\n

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

\n\t\t\tThe first result will not be the creation of the true supermind, but the organisation of a predominantly or even a completely
\nintuitive mentality sufficiently developed to take the place of the ordinary mentality and of the logical reasoning intellect of the <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>807<\/font> 
\n <\/p>\n

\n

\n\t\t\tdeveloped human being. The most prominent change will be the
\ntransmutation of the thought heightened and filled by that substance of concentrated light, concentrated power, concentrated
\njoy of the light and the power and that direct accuracy which are the marks of a true intuitive thinking. It is not only primary
\nsuggestions or rapid conclusions that this mind will give, but it will conduct too with the same light, power, joy of sureness
\nand direct spontaneous seeing of the truth the connecting and developing operations now conducted by the intellectual reason. The will also will be changed into this intuitive character, proceed directly with light and power to the thing to be done,
\n\t\t\tkartavyam karma<\/i>, and dispose with a rapid sight of possibilities
\nand actualities the combinations necessary to its action and its purpose. The feelings also will be intuitive, seizing upon right
\nrelations, acting with a new light and power and a glad sureness, retaining only right and spontaneous desires and emotions, so
\nlong as these things endure, and, when they pass away, replacing them by a luminous and spontaneous love and an Ananda that
\nknows and seizes at once on the right rasa <\/i>of its objects. All the other mental movements will be similarly enlightened and even
\ntoo the pranic and sense movements and the consciousness of the body. And usually there will be some development also of
\nthe psychic faculties, powers and perceptions of the inner mind and its senses not dependent on the outer sense and the reason.
\nThe intuitive mentality will be not only a stronger and a more luminous thing, but usually capable of a much more extensive
\noperation than the ordinary mind of the same man before this development of the Yoga. <\/p>\n

\n\t\t\tThis intuitive mentality, if it could be made perfect in its nature, unmixed with any inferior element and yet unconscious
\nof its own limitations and of the greatness of the thing beyond it, might form another definite status and halting place like the
\ninstinctive mind of the animal or the reasoning mind of man. But the intuitive mentality cannot be made abidingly perfect and
\nself-sufficient except by the opening power of the supermind above it and that at once reveals its limitations and makes of
\nit a secondary action transitional between the intellectual mind <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>808<\/font> 
\n  <\/p>\n

\n

\n\t\t\tand the true supramental nature. The intuitive mentality is still
\nmind and not gnosis. It is indeed a light from the supermind, but modified and diminished by the stuff of mind in which it
\nworks, and stuff of mind means always a basis of ignorance. 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 of half-knowledge and indirect knowledge. As long
\nas it is imperfect, it is invaded by a mixture of ignorant mentality which crosses its truth with a strain of error. After it has acquired
\na larger native action more free from this intermixture, even then so long as the stuff of mind in which it works is capable of the
\nold intellectual or lower mental habit, it is subject to accretion of error, to clouding, to many kinds of relapse. Moreover
\nthe individual mind does not live alone and to itself but in the general mind and all that it has rejected is discharged into the
\ngeneral mind atmosphere around it and tends to return upon and invade it with the old suggestions and many promptings of
\nthe old mental character. The intuitive mind, growing or grown, has therefore to be constantly on guard against invasion and
\naccretion, on the watch to reject and eliminate immixtures, busy intuitivising more and still more the whole stuff of mind, and
\nthis can only end by itself being enlightened, transformed, lifted up into the full light of the supramental being. <\/p>\n

\n\t\t\tMoreover, this new mentality is in each man a development of the present power of his being and, however new and remarkable its developments, its organisation is within a certain range of capacity. Adventuring beyond that border
\n\u2014 it may indeed
\nlimit itself to the work in hand and its present range of realised capacity, but the nature of a mind opened to the infinite is to
\nprogress and change and enlarge \u2014 it there becomes liable to a return, however modified by the new intuitive habit, of the
\nold intellectual seeking in the ignorance, \u2014 unless and until it is constantly overtopped and led by the manifested action of
\na fuller supramental luminous energy. This is indeed its nature that it is a link and transition between present mind and the
\nsupermind and, so long as the transition is not complete, there is sometimes a gravitation downward, sometimes a tendency
\n  <\/p>\n

\n\t\t\t <\/p>\n

\nPage \u2013 <\/font>809<\/font>
\n <\/p>\n

\n

\n\t\t\tupward, an oscillation, an invasion and attraction from below,
\nan invasion and attraction from above, and at best an uncertain and limited status between the two poles. As the higher intelligence of man is situated between his animal and customary human mind below and his evolving spiritual mind above, so
\nthis first spiritual mind is situated between the intellectualised human mentality and the greater supramental knowledge. <\/p>\n

\n\t\t\tThe nature of mind is that it lives between half-lights and darkness, amid probabilities and possibilities, amid partly
\ngrasped aspects, amid incertitudes and half certitudes: it is an ignorance grasping at knowledge, striving to enlarge itself
\nand pressing against the concealed body of true gnosis. The supermind lives in the light of spiritual certitudes: it is to man
\nknowledge opening the actual body of its own native effulgence. The intuitive mind appears at first a lightening up of the mind’s
\nhalf-lights, its probabilities and possibilities, its aspects, its uncertain certitudes, its representations, and a revealing of the
\ntruth concealed or half concealed and half manifested by these things, and in its higher action it is a first bringing of the
\nsupramental truth by a nearer directness of seeing, a luminous indication or memory of the spirit’s knowledge, an intuition
\nor looking in through the gates of the being’s secret universal self-vision and knowledge. It is a first imperfect organisation
\nof that greater light and power, imperfect because done in the mind, not based on its own native substance of consciousness,
\na constant communication, but not a quite immediate and constant presence. The perfect perfection lies beyond on the
\nsupramental levels and must be based on a more decisive and complete transformation of the mentality and of our whole
\nnature.   <\/p>\n

 <\/p>\n

\nPage \u2013 <\/font>810<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table><\/div>\n","protected":false},"excerpt":{"rendered":"

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