If the first condition of the evolutionary progression is the mind of ignorance seeking to accumulate information in order to have knowledge, the second is a more inward process that recognizes that there is a more universal form of knowing that the human individual can contact within, and thus, knowledge resides within even if not directly known to the individual initially. This view is epitomized by the Greek philosopher Socrates views on education, in which he posits that all knowledge resides within and the individual need only “remember” even things for which there had been no direct conscious relationship, such as mathematics in the example he cited. This line of understanding also underpins the work of C.G. Jung and his efforts to put the mind in touch with the “collective unconscious” wherein resides the answers needed by the human individual.
Sri Aurobindo describes this second condition in the human evolutionary progression of consciousness: “…it is that in which the mind seeks for its source of knowledge rather within than without and becomes to its own feeling and self-experience, by whatever means, a mind, not of original ignorance, but of self-forgetful knowledge. This mind is conscious that the knowledge of all things is hidden within it or at least somewhere in the being, but as if veiled and forgotten, and the knowledge comes to it not as a thing acquired from outside, but always secretly there and now remembered and known at once to be true,– each thing in its own place, degree, manner and measure. This is its attitude to knowledge even when the occasion of knowing is some external experience, sign or indication, because that is to it only the occasion and its reliance for the truth of the knowledge is not on the external indication or evidence but on the inner confirming witness. The true mind is the universal within us and the individual is only a projection on the surface, and therefore this second state of consciousness we have either when the individual mind goes more and more inward and is always consciously or subconsciously near and sensitive to the touches of the universal mentality in which all is contained, received, capable of being made manifest, or, still more powerfully, when we live in the consciousness of universal mind with the personal mentality only as a projection, a marking board or a communicating switch on the surface.”
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 25, Towards the SupramentalTime Vision , pp. 855-856