It is the strong habit of our mentality to view our existence in essentially opposite terms to the reality. Just as we see the sun moving around the earth and believe our planet is at the center of the universe, until corrected by deeper observations and eventually by technology that extends our senses so that we can perceive the reality from a different angle, we fail to see, until corrected, that the material world we reside in actually is created by a higher consciousness that both exists independently and involves itself into the depths of Matter and from there evolves out in stages through Time the principles of life, mind and, eventually, those levels that lie beyond the mind.
It is obvious, with even a cursory review, that the Mind is not the original creative force of the universe, and that it suffers from limitations of perception, analysis, understanding and force of effectuation that imply that it is at best a middle term of consciousness, not the highest. Thus, as we observe the evolution of life out of matter, and mind out of life, we must consider the idea that a further term must be in process of evolution out of mind.
Sri Aurobindo observes: “As Life is limited and hampered by the conditions of its synthesis with Matter, so Mind is limited and hampered by the conditions of its synthesis with Life in Matter. Neither Matter nor Life has found anything proper to their own formula which could help to conquer or sufficiently expand its limitations; they have been compelled each to call in a new principle, Matter to call into itself Life, Life to call into itself Mind. Mind also is not able to find anything proper to its own formula which can conquer or sufficiently expand the limitations imposed upon its workings; Mind also has to call in a new principle beyond itself, freer than itself and more powerful.”
“Mind does not exhaust the possibilities of consciousness and therefore cannot be its last and highest expression. Mind tries to arrive at Truth and succeeds only in touching it imperfectly with a veil between; there must be in the nature of things a faculty or principle which sees the Truth unveiled, an eternal faculty of knowledge which corresponds to the eternal fact of the Truth.”
Similar analysis holds regarding the effective will of implementation and the seeking for ultimate delight of existence. Mind is unable to overcome its limitations and lapses and thus, a higher power of consciousness is required to hold, understand and implement what Mind is unable to achieve.
“If, then, such a deeper principle of consciousness exists, it must be that and not mind which is the original and fundamental intention concealed in Nature and which eventually and somewhere must emerge.”
Sri Aurobindo, The Upanishads, Kena Upanishad and analysis, pg. 102, 129-135