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The Supramental Instruments—Thought-process
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THE supermind, the divine gnosis, is not something entirely alien to our present consciousness: it is a superior instrumentation of the spirit and all the operations of our normal consciousness are limited and inferior derivations from the supramental, because these are tentatives and constructions, that the true and perfect, the spontaneous and harmonious nature and action of the spirit. Accordingly when we rise from mind to supermind, the new power of consciousness does not reject, but uplifts, enlarges and transfigures the operations of our soul and mind and life. It exalts and gives to them an ever greater reality of their power and performance. It does not limit itself either to the transformation of the superficial powers and action of the mind and psychic parts and the life, but it manifests and transforms also those rarer powers and that larger force and knowledge proper to our subliminal self that appear now to us as things occult, curiously psychic, abnormal. These things become in the supramental nature not at all abnormal but perfectly natural and normal, not separately psychic but spiritual, not occult and strange, but a direct, simple, inherent and spontaneous action. The spirit is not limited like the waking material consciousness, and the supermind when it takes possession of the waking consciousness, dematerialises it, delivers it from its limits, converts the material and the psychic into the nature of the spiritual being.

The mental activity that can be most readily organised is, as has been already indicated, that of pure ideative knowledge. This is transformed on the higher level to the true jnäna, supramental thought, supramental vision, the supramental knowledge by identity. The essential action of this supramental knowledge has been described in the preceding chapter. It is necessary however to see also how this knowledge works in outward application and how it deals with the data of existence. It differs from the action of the mind first in this respect that it works naturally with those operations that are to the mind the highest and the most difficult, acting in them or on them from above downward and not with the hampered straining upward of the mind or with its restriction to its own and the inferior levels. The higher operations are not dependent on the lower assistance, but rather the lower operations depend on the higher not only for their guidance but for their existence. The lower mental operations are therefore not only changed in character by the transformation, but are made entirely subordinate. And the higher mental operations too change their character, because, supramentalised, they begin to derive their light directly from the highest, the self-knowledge or infinite knowledge.

The normal thought-action of the mind may for this purpose be viewed as constituted of a triple motion. First and lowest and most necessary to the mental being in the body is the habitual thought mind that founds its ideas upon the data given by the senses and by the surface experiences of the nervous and emotional being and on the customary notions formed by the education and the outward life and environment. This habitual mind has two movements, one a kind of constant undercurrent of mechanically recurrent thought always repeating itself in the same round of physical, vital, emotional, practical and summarily intellectual notion and experience, the other more actively working upon all new experience that the mind is obliged to admit and reducing it to formulas of habitual thinking. The mentality of the average man is limited by this habitual mind and moves very imperfectly outside its circle.

A second grade of the thinking activity is the pragmatic idea mind that lifts itself above life and acts creatively as a mediator between the idea and the life-power, between truth of life and truth of the idea not yet manifested in life. It draws material from life and builds out of it and upon it creative ideas that become dynamic for farther life development: on the other side it receives new thought and mental experience from the mental plane or more fundamentally from the idea power of the Infinite and immediately turns it into mental idea force and a power for actual being and living. The whole turn of this pragmatic idea mind is towards action and experience, inward as well as outward, the inward casting itself outward for the sake of a com-pleter satisfaction of reality, the outward taken into the inward and returning upon it assimilated and changed for fresh formations. The thought is only or mainly interesting to the soul on this mental level as a means for a large range of action and experience.

A third gradation of thinking opens in us the pure ideative mind which lives disinterestedly in truth of the idea apart from any necessary dependence on its value for action and experience. It views the data of the senses and the superficial inner experiences, but only to find the idea, the truth to which they bear witness and to reduce them into terms of knowledge. It observes the creative action of mind in life in the same way and for the same purpose. Its preoccupation is with knowledge, its whole object is to have the delight of ideation, the search for truth, the effort to know itself and the world and all that may lie behind its own action and the world action. This ideative mind is the highest reach of the intellect acting for itself, characteristically, in its own power and for its own purpose.

It is difficult for the human mind to combine rightly and harmonise these three movements of the intelligence. The ordinary man lives mainly in the habitual, has a comparatively feeble action of the creative and pragmatic and experiences a great difficulty in using at all or entering into the movement of the pure ideative mentality. The creative pragmatic mind is commonly too much occupied with its own motion to move freely and disinterestedly in the atmosphere of pure ideative order and on the other hand has often an insufficient grasp on the actualities imposed by the habitual mentality and the obstacles it imposes as also on other movements of pragmatic thought and action than that which it is itself interested in building. The pure ideative mentality tends to construct abstract and arbitrary systems of truth, intellectual sections and ideative edifices, and either misses the pragmatic movement necessary to life and lives only or mainly in ideas, or cannot act with sufficient power and directness in the life field, and is in danger of being divorced from or weak in the world of the practical and habitual mentality. An accommodation of some kind is made, but the tyranny of the predominent tendency interferes with the wholeness and unity of the thinking being. Mind fails to be assured master even of its own totality, because the secret of that totality lies beyond it in the free unity of the self, free and therefore capable of an infinite multiplicity and diversity, and in the supramental power that can alone bring out in a natural perfection the organic multiple movement of the self's unity.

The supermind in its completeness reverses the whole order of the mind's thinking. It lives not in the phenomenal but in the essential, in the self, and sees all as being of the self and its power and form and movement, and all the thought and the process of the thought in the supermind must also be of that character. All its fundamental ideation is a rendering of the spiritual knowledge that acts by identity with all being and of the supramental vision. It moves therefore primarily among the eternal, the essential and the universal truths of self and being and consciousness and infinite power and delight of being (not excluding all that seems to our present consciousness non-being), and all its particular thinking originates from and depends upon the power of these eternal verities; but in the second place it is at home too with infinite aspects and applications, sequences and harmonies of the truths of being of the Eternal. It lives therefore at its heights in all that which the action of the pure ideative mind is an effort to reach and discover, and even on its lower ranges these things are to its luminous receptivity present, near or easily grasped and available.

But while the highest truths or the pure ideas are to the ideative mind abstractions, because mind lives partly in the phenomenal and partly in intellectual constructions and has to use the method of abstraction to arrive at the higher realities, the super-mind lives in the spirit and therefore in the very substance of what these ideas and truths represent or rather fundamentally are and truly realises them, not only thinks but in the act of thinking feels and identifies itself with their substance, and to it they are among the most substantial things that can be. Truths of consciousness and of essential being are to the supermind the very stuff of reality, more intimately and, as one might almost say, densely real than outward movement and form of being, although these too are to it movement and form of the reality and not, as they are to a certain action of the spiritualised mind, an illusion. The idea too is to it real-idea, stuff of the reality of conscious being, full of power for the substantial rendering of the truth and therefore for creation.

And again, while the pure ideative mind tends to build up arbitrary systems which are mental and partial constructions of the truth, the supermind is not bound by any representation of system, though it is perfectly able to represent and to arrange and construct in the living substance of the truth for the pragmatic purposes of the Infinite. The mind when it gets free from its exclusivenesses, systematisings, attachment to its own constructions, is at a loss in the infiniteness of the infinite, feels it as a chaos, even if a luminous chaos, is unable any longer to formulate and therefore to think and act decisively because all, even the most diverse or contradictory things, point at some truth in this infinity and yet nothing it can think is entirely true and all its formulations break down under the test of new suggestions from the infinite. It begins to look on the world as a phantasmagory and thought as a chaos of scintillations out of the luminous indefinite. The mind assailed by the vastness and freedom of the supramental loses itself and finds no firm footing in the vastness. The supermind, on the contrary, can in its freedom construct harmonies of its thought and expression of being on the firm ground of reality while still holding its infinite liberty and rejoicing in its self of infinite vastness. All that it thinks, as all that it is and does and lives, belongs to the truth, the right, the vast, satyam, rtam, brhat.

The result of this wholeness is that there is no division or incompatibility between the free essential ideation of the super-mind corresponding to the mind's pure ideation, free, disinterested, illimitable, and its creative, pragmatic ideation purposeful and determinative. The infinity of being results naturally in a freedom of the harmonies of becoming. The supermind perceives always action as a manifestation and expression of the Self and creation as a revelation of the Infinite. All its creative and pragmatic thought is an instrument of the self's becoming, a power of illumination for that purpose, an intermediary between the eternal identity and infinite novelty and variety of illimitable Being and its self-expression in the worlds and life. It is this that the supermind constantly sees and embodies and while its ideative vision and thought interpret to it the illimitable unity and variety of the Infinite, which it is by a perpetual identity and in which it lives in all its power of being and becoming, there is constantly too a special creative thought, associated with an action of the infinite will, Tapas, power of being, which determines what it shall present, manifest or create out of the infinity in the course of Time, what it shall make—here and now or in any range of Time or world—of the perpetual becoming of the self in the universe.

The supermind is not limited by this pragmatic movement and does not take the partial motion or the entire stream of what it so becomes and creates in its thought and life for the whole truth of its self or of the Infinite. It does not live only in what it is and thinks and does selectively in the present or on one plane only of being; it does not feed its existence only on the present or the continual succession of moments to whose beats we give that name. It does not see itself only as a movement of Time or of the consciousness in time or as a creature of the perpetual becoming. It is aware of a timeless being beyond manifestation and of which all is a manifestation, it is aware of what is eternal even in Time, it is aware of many planes of existence; it is aware of past truth of manifestation and of much truth of being yet to be manifested in the future, but already existing in the self-view of the Eternal. It does not mistake the pragmatic reality which is the truth of action and mutation for the sole truth, but sees it as a constant realisation of that which is eternally real. It knows that creation whether on the plane of matter or of life or of mind or of supermind is and can be only a self-determined presentation of eternal truth, a revelation of the Eternal, and it is intimately aware of the pre-existence of the truth of all things in the Eternal. This seeing conditions all its pragmatic thought and its resultant action. The maker in it is a selective power of the seer and thinker, the self-builder a power of the self-seer, the self-expressing soul a power of the infinite spirit. It creates freely, and all the more surely and decisively for that freedom, out of the infinite self and spirit.

It is therefore not prisoned in its special becoming or shut up in its round or its course of action. It is open, in a way and a degree to which the mind cannot attain, to the truth of other harmonies of creative becoming even while in its own it puts forth a decisive will and thought and action. When it is engaged in action that is of the nature of a struggle, the replacing of past or other thought and form and becoming by that which it is appointed to manifest, it knows the truth of what it displaces and fulfils even in displacing, as well as the truth of what it substi-titutes. It is not bound by its manifesting, selecting, pragmatic conscious action, but it has at the same time all the joy of a specially creative thought and selective precision of action, the Ananda of the truth of the forms and movements equally of its own and of others' becoming. All its thought and will of life and action and creation, rich, manifold, focussing the truth of many planes, is liberated and illumined with the illimitable truth of the Eternal.

This creative or pragmatic movement of the supramental thought and consciousness brings with it an action which corresponds to that of the habitual or mechanical mentality but is yet of a very different character. The thing that is created is the self-determination of a harmony and all harmony proceeds upon seen or given lines and carries with it a constant pulsation and rhythmic recurrence. The supramental thought, organising the harmony of manifested existence of the supramental being, founds it on eternal principles, casts it upon the right lines of the truth that is to be manifested, keeps sounding as characteristic notes the recurrence of the constant elements in the experience and the action which are necessary to constitute the harmony. There is an order of the thought, a cycle of the will, a stability in the motion. At the same time its freedom prevents it from being shut up by the recurrence into a groove of habitual action turning always mechanically round a limited stock of thinking. It does not like the habitual mind refer and assimilate all new thought and experience to a fixed customary mould of thinking, taking that for its basis. Its basis, that to which all is referred, is above, upari budhne, in the largeness of the self, in the supreme foundation of the supramental truth, budhne rtasya. Its order of thought, its cycle of will, its stable movement of action does not crystallise into a mechanism or convention, but is always alive with the spirit, does not live by exclusiveness or hostility to other coexistent or possible order and cycle, but absorbs sustenance from all that it contacts and assimilates it to its own principle. The spiritual assimilation is practicable because all is referred to the largeness of the self and its free vision above. The order of the supramental thought and will is constantly receiving new light and power from above and has no difficulty in accepting it into its movement: it is, as is proper to an order of the Infinite, even in its stability of motion indescribably supple and plastic, capable of perceiving and rendering the relation of all things to each other in the One, capable of expressing always more and more of the Infinite, at its fullest of expressing in its own way all that is actually expressible of the Infinite.

Thus there is no discord, disparity or difficulty of adjustment in the complex motion of the supramental jhäna, but a simplicity in the complexity, an assured ease in a many-sided abundance that comes from the spontaneous sureness and totality of the self-knowledge of the spirit. Obstacle, inner struggle, disparity, difficulty, discord of parts and movements continues in the transformation of mind to supermind only so long as the action, influence or pressure of the mind insisting on its own methods of construction continues or its process of building knowledge or thought and will of action on the foundation of a primal ignorance resists the opposite process of supermind organising all as a luminous manifestation out of the self and its inherent and eternal self-knowledge. It is thus that the supermind acting as a representative, interpretative, revealingly imperative power of the spirit's knowledge by identity, turning the light of the infinite consciousness freely and inimitably into substance and form of real-idea, creating out of power of conscious being and power of real-idea, stabilising a movement which obeys its own law but is still a supple and plastic movement of the infinite, uses its thought and knowledge and a will identical in substance and light with the knowledge to organise in each supramental being his own right manifestation of the one self and spirit.

The action of the supramental jnäna so constitued evidently surpasses the action of the mental reason and we have to see what replaces the reason in the supramental transformation. The thinking mind of man finds its most clear and characteristic satisfaction and its most precise and effective principle of organisation in the reasoning and logical intelligence. It is true that man is not and cannot be wholly governed either in his thought or his action by the reason alone. His mentality is inextricably subjected to a joint, mixed and intricate action of the reasoning intelligence with two other powers, an intuition, actually only half luminous in the human mentality, operating behind the more visible action of the reason or veiled and altered in the action of the normal intelligence, and the life-mind of sensation, instinct, impulse, which is in its own nature a sort of obscure involved intuition and which supplies the intelligence from below with its first materials and data. And each of these other powers is in its own kind an intimate action of the spirit operating in mind and life and has a more direct and spontaneous character and immediate power for perception and action than the reasoning intelligence. But yet neither of these powers is capable of organising for man his mental existence.

His life-mind,—its instincts, its impulses,—is not and cannot be self-sufficient and predominant as it is in the lower creation. It has been seized upon by the intelligence and profoundly altered by it even where the development of the intelligence is imperfect and itself most insistent in its prominence. It has lost most of its intuitive character, is indeed now infinitely richer as a supplier of materials and data, but no longer quite itself or at ease in its action because half rationalised, dependent at least on some infused element however vague of reasoning or intelligent activity and incapable of acting to good purpose without the aid of the intelligence. Its roots and place of perfection are in the subconscient from which it emerges and man's business is to increase in the sense of a more and more conscient knowledge and action. Man reverting to a governance of his being by the life-mind would become either irrational and erratic or dull and imbecile and would lose the essential character of manhood.

The intuition, on the other hand, has its roots and its place of perfection in the supramental which is now to us the super-conscient, and in mind it has no pure and no organised action, but is immediately mixed with the action of the reasoning intelligence, is not quite itself, but limited, fragmentary, diluted and impure, and depends for the ordered use and organisation of its suggestions on the aid of the logical reason. The human mind is never quite sure of its intuitions until they have been viewed and confirmed by the judgment of the rational intelligence: it is there that it feels most well founded and secure. Man surmounting reason to organise his thought and life by the intuitive mind would be already surpassing his characteristic humanity and on the way to the development of supermanhood. This can only be done above: for to attempt it below is only to achieve another kind of imperfection: there the mental reason is a necessary factor.

The reasoning intelligence is an intermediate agent between the life-mind and the yet undeveloped supramental intuition. Its business is that of an intermediary, on the one side to enlighten the life-mind, to make it conscient and govern and regulate as much as may be its action until Nature is ready to evolve the supramental energy which will take hold of life and illumine and perfect all its movements by converting its obscurely intuitive motions of desire, emotion, sensation and action into a spiritually and luminously spontaneous life manifestation of the self and spirit. On the other higher side its mission is to take the rays of light which come from above and translate them into terms of intelligent mentality and to accept, examine, develop, intellectually utilise the intuitions that escape the barrier and descend into mind from the superconscience. It does this until man, becoming more and more intelligently conscient of himself and his environment and his being, becomes also aware that he cannot really know these things by his reason, but can only make a mental representation of them to his intelligence.

The reason, however, tends in the intellectual man to ignore the limitations of its power and function and attempts to be not an instrument and agent but a substitute for the self and spirit. Made confident by success and predominance, by the comparative greatness of its own light, it regards itself as a thing primary and absolute, assures itself of its own entire truth and sufficiency and endeavours to become the absolute ruler of mind and life. This it cannot do successfully, because it depends on the lower life intuition and on the covert supermind and its intuitive messages for its own real substance and existence. It can only appear to itself to succeed because it reduces all its experience to rational formulas and blinds itself to half the real nature of the thought and action that is behind it and to the infinite deal that breaks out of its formulas. The excess of the reason only makes life artificial and rationally mechanical, deprives it of its spontaneity and vitality and prevents the freedom and expansion of the spirit. The limited and limiting mental reason must make itself plastic and flexible, open itself to its source, receive the light from above, exceed itself and pass by an euthanasia of transformation into the body of the supramental reason. Meanwhile it is given power and leading for an organisation of thought and action on the characteristically human scale intermediate between the sub-conscient power of the spirit organising the life of the animal and the superconscient power of the spirit which becoming con-scient can organise the existence and life of a spiritual supermanhood.

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-Sri Aurobindo

 
Yoga is the unravelling of the knot of Life's difficulties. - Sri Aurobindo