Sri Aurobindo’s systematic approach to the development of consciousness and its impact on the Divine manifestation finally allows us to fit together all the “puzzle pieces” of the spiritual quest that have, in the past, either been overlooked or over-emphasized, or mis-placed. The need for the psychic being, the divine flame in the deepest heart of man, has already been described at length. It gains its ultimate power to transform life when it is accompanied by the change in standpoint from the human to the divine standpoint. Sri Aurobindo has defined various steps along the way, including the important aspect of what he terms the “supramental consciousness” due to its power which clearly exceeds the mental level active in humanity today.
A primary characteristic of the supramental consciousness is the ability to simultaneously in awareness, without conflict, hold both the sense of Oneness and the recognition of diversity in the manifestation. The ultimate force of love and devotion occurs when it is yoked to this supramental consciousness:
“There in the supramental Gnosis is the fulfilment, the culminating height, the all-embracing extent of the inner adoration, the profound and integral union, the flaming wings of Love upbearing the power and joy of a supreme Knowledge. For supramental love brings an active ecstasy that surpasses the void passive peace and stillness which is the heaven of the liberated Mind and does not betray the deeper greater calm which is the beginning of the supramental silence. The unity of a love which is able to include in itself all differences without being diminished or abrogated by their present limitations and apparent dissonances is raised to its full potentiality on the supramental level. For there an intense oneness with all creatures founded on a profound oneness of the soul with the Divine can harmonise with a play of relations that only make the oneness more perfect and absolute. The power of Love supramentalised can take hold of all living relations without hesitation or danger and turn them Godwards delivered from their crude, mixed and petty human settings and sublimated into the happy material of a divine life.”
This is possible due to the nature of the supramental consciousness itself: “…it can perpetuate the play of differences without forfeiting or in the least diminishing either the divine union or the infinite oneness. For a supramentalised consciousness it would be utterly possible to embrace all contacts with men and the world in a purified flame-force and with a transfigured significance, because the soul would then perceive always as the object of all emotion and all seeking for love or beauty the One Eternal and could spiritually use a wide and liberated life-urge to meet and joni with that One Divine in all things and all creatures.”
Sri Aurobindo, The Synthesis of Yoga, Part One: The Yoga of Divine Works, Chapter 6, The Ascent of the Sacrifice-2, The Works of Love–The Works of Life, pp. 158-159