The change that is effected by the transition from mind to supermind is not only a revolution in knowledge or in our power for knowledge. This is the very heart of the difference. Mind does not live in the Truth or possess but only seeks after it and grasps at best some threads from its robe the supermind lives in Truth and its native substance, form and expression it has not to seek after it, but possesses it always automatically and is what it possesses. Truth of mind is a representation, always an inadequate, most often a misleading representation, and even when most accurate, only a reflection, Truth's shadow and not its body. The aim of supramental Yoga is to change into this supreme Truth-consciousness, but this truth is something beyond mind and this consciousness is far above the highest mind-consciousness.įor truth of mind is always relative, uncertain and partial, but this greater Truth is peremptory and whole. Only those who live in a supreme Truth consciousness and embody it are inwardly made or else remade in the Divine image. The mental or vital demigod, the Asura, Rakshasa and Pishacha, - Titan, vital giant and demon, - are superhuman in the pitch and force and movement and in the make of their characteristic nature, but these are not divine and those not supremely divine, for they live in a greater mind power or life power only, but they do not live in the supreme Truth, and only the supreme Truth is divine. This divinisation of the nature of which we speak is a metamorphosis, not a mere growth into some kind of superhumanity, but a change from the falsehood of our ignorant nature into the truth of God-nature. Self-surrender to a supreme transmuting Power is the key-word of the Yoga. Man cannot by his own effort make himself more than man, but he can call down the divine Truth and its power to work in him.Ī descent of the Divine Nature can alone divinise the human receptacle. In the end it will be found that this Yoga cannot be carried through to its end by any effort of mind, life and body, any human psychological or physical process but only by the action of the supreme Shakti.īut her way is at once too mysteriously direct and outwardly intricate, too great, too complete and subtle to be comprehensively followed, much more to be cut out and defined into a formula by our human intelligence. There must be too an increasing capacity to bear an ever stronger and more insistent action of the divine Force, till the soul has become a child in the hands of the infinite Mother.Īll other means known to other Yoga can be used and are from time to time used as subordinate processes in this Yoga too, but they are impotent without these greater conditions, and, once these are there, they are not indispensable. There must be an opening and surrender of the whole nature to receive and enter into a greater divine consciousness which is there already above, behind and englobing this mortal half-conscious existence. If this call and this aspiration are there and if they grow constantly and seize all the nature, then and then only its supramental transformation becomes possible. The ascent demands a one-centred all-gathering aspiration of soul and mind and life and body upward, the descent a call of the whole being towards the infinite and eternal Divine. The supramental Yoga is at once an ascent of the soul towards God and a descent of the Godhead into the embodied nature. ![]() Home Page | Workings | Works of Sri Aurobindo | Essays Divine and Human
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