Supermind (integral yoga)

Last updated

In Sri Aurobindo's philosophy, Supermind (or "Truth-Consciousness") is the dynamic manifestation of the Absolute, often described as the "Real-Idea" or the movement of Knowledge-Will that creates the universe. [1] It functions as the "intermediate link" between the indivisible unity of Spirit (Sachchidananda) above and the divided consciousness of Mind and the manifest world below. [2] Furthermore, it is considered the unique power capable of effecting the "integral transformation" of human nature into Divine nature, thereby establishing a divine life on earth. [3]

Contents

Nature and Function

In Sri Aurobindo's philosophy, Supermind (also referred to as Mahas or the Truth-Consciousness) constitutes the fourth aspect of the "upper hemisphere" of existence, following Sat (Pure Existence), Chit (Consciousness-Force), and Ananda (Bliss). [4] Its primary function is to facilitate manifestation by differentiating the "One" into the "Many" while maintaining a consciousness of their underlying Unity; unlike the human Mind, which functions through division and separation, the Supermind operates through integral knowledge based on identity with the object of knowledge. [5] Sri Aurobindo emphasized that opening to this plane involves a long, difficult process of transformation, explicitly rejecting the expectation of an "instantaneous miracle" or the satisfaction of personal desires for sudden good fortune. [6]

Sri Aurobindo's Cosmological Structure
The Upper Hemisphere (Parārdha)
(Realm of Unity, Knowledge, and Spirit) [7]
1. SatPure Existence [8]
2. ChitConsciousness-Force [9]
3. AnandaBliss / Delight [10]
The Intermediate Link
4. SUPERMINDMahas / Truth-Consciousness
(The Creator Power; Real-Idea) [11]
The Veil (Overmind) [12]
The Lower Hemisphere (Aparārdha)
(Realm of Ignorance, Division, and Time) [13]
5. MindKnowledge by Division [14]
6. LifeVital Force [15]
7. MatterPhysical Form [16]

Supramentalisation and the Gnostic being

According to Sri Aurobindo, full yogic development consists of two parts: the standard yogic goal of ascent into a formless and timeless self, and the descent and establishment of the supramental consciousness into Earthly life. [17] Through integral yoga, one actualises the Supermind, for the supramental consciousness transforms the entire being and leads to the divinisation of the material world. [18]

This supramental transformation gives rise to a new individual, the Gnostic being, which is fully formed by the supramental power. [19] Division and ignorance are overcome, and replaced with a unity of consciousness. [20] The physical body will be transformed and divinised. [21] The gnostic being sees the spirit everywhere in the world, and in every other person. [22] This awareness eliminates the usual separation between man and life, and between people. [23] One sees that all existences are various forms of the divine reality. [24] Every individual existence in life plays a role in the unfolding of existence. [25] The Gnostic beings can work together to create a new common life; this new life is superior to the present way of being. [26] A nucleus or sufficient number of such individuals can create the foundation of a new social life and order. [27] This will lead to a greater unity, mutuality, and harmony. [28]

The Supramental Descent

On 29 February 1956, Mirra Alfassa (The Mother) announced that the manifestation of the Supramental upon earth was no longer a promise but a living fact. [29] This event served as the culmination of the work described by Sri Aurobindo, who stated that the "supramental change is a thing decreed and inevitable" and that the Mother’s specific role in their joint yoga was "to bring down the supramental". [30] Sri Aurobindo had previously clarified that this descent was not meant to be an arbitrary miracle, but a rapid evolutionary process pouring the Truth-Consciousness into the inferior planes to transform the earth-nature. [31]

Subsequently, on 1 January 1969, The Mother (at age 90) experienced the "arrival" of a new consciousness, which she identified on 8 January 1969 as the "superman consciousness" – "the intermediary between man and the supramental being". [32] This correlates with Sri Aurobindo's earlier vision that the whole earth-consciousness would not be supramentalised immediately; rather, there would first appear "a new race representing the supermind, as man represents the mind". [33] This transitional stage is necessary because the gulf between the human mind and the Supermind is too great to be crossed in a single bound; therefore, intermediate powers must descend to bridge the gap and prepare the physical nature for the supreme Light. [34]

See also

References

  1. ↑ Sri Aurobindo, The Life Divine, pp. 126, 137.
  2. ↑ Sri Aurobindo, The Life Divine, pp. 130–131.
  3. ↑ Sri Aurobindo, The Life Divine, pp. 791–792; Letters on Yoga — I, p. 133.
  4. ↑ Sri Aurobindo, Letters on Yoga — I, p. 138; The Life Divine, p. 125.
  5. ↑ Sri Aurobindo, The Life Divine, p. 137; Letters on Yoga — I, p. 147; The Synthesis of Yoga, p. 832.
  6. ↑ Sri Aurobindo, Letters on Yoga — I, pp. 292, 303; Letters on Himself and the Ashram, p. 353.
  7. ↑ Sri Aurobindo, Letters on Yoga — I, p. 138; The Synthesis of Yoga, p. 465.
  8. ↑ Sri Aurobindo, The Life Divine, p. 276; Isha Upanishad, p. 69.
  9. ↑ Sri Aurobindo, The Life Divine, p. 276.
  10. ↑ Sri Aurobindo, The Life Divine, p. 276.
  11. ↑ Sri Aurobindo, The Life Divine, pp. 133, 171; The Secret of the Veda, p. 45.
  12. ↑ Sri Aurobindo, The Life Divine, pp. 292-293; Isha Upanishad, p. 22.
  13. ↑ Sri Aurobindo, Letters on Yoga — I, p. 138.
  14. ↑ Sri Aurobindo, The Life Divine, pp. 134, 282.
  15. ↑ Sri Aurobindo, The Life Divine, p. 199.
  16. ↑ Sri Aurobindo, The Life Divine, p. 250.
  17. ↑ Sri Aurobindo, Letters on Yoga — II, p. 23; Letters on Yoga — III, p. 416.
  18. ↑ Sri Aurobindo, The Life Divine, p. 734; Letters on Yoga — I, p. 306.
  19. ↑ Sri Aurobindo, The Life Divine, p. 981; The Synthesis of Yoga, p. 823.
  20. ↑ Sri Aurobindo, The Life Divine, pp. 137, 561.
  21. ↑ Sri Aurobindo, The Supramental Manifestation, pp. 532, 556.
  22. ↑ Sri Aurobindo, Essays on the Gita, p. 344.
  23. ↑ Sri Aurobindo, The Synthesis of Yoga, p. 641.
  24. ↑ Sri Aurobindo, Essays on the Gita, p. 324.
  25. ↑ Sri Aurobindo, The Life Divine, p. 720.
  26. ↑ Sri Aurobindo, The Human Cycle, p. 257.
  27. ↑ Sri Aurobindo, Letters on Himself and the Ashram, p. 658; Letters on Yoga — I, p. 283.
  28. ↑ Sri Aurobindo, The Human Cycle, p. 258.
  29. ↑ The Mother's Agenda, 1956, Volume 1.
  30. ↑ Sri Aurobindo, The Mother with Letters on the Mother (CWSA Vol. 32).
  31. ↑ Sri Aurobindo, Letters on Himself and the Ashram (CWSA Vol. 35).
  32. ↑ The Mother's Agenda, 1969, Volume 10 (Entries: 1, 4, and 8 January).
  33. ↑ Sri Aurobindo, The Mother with Letters on the Mother (CWSA Vol. 32).
  34. ↑ Sri Aurobindo, The Life Divine, pp. 917-918 (referencing The Supramental Manifestation).

Sources


This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.