The Mind Behind the Mind, Part 3

There remain two issues to clear up in a review of the existence of a “mind behind the mind”.  The first of these relates to whether the evolution of this new power of consciousness and creative will actually can and will take place for humanity as a general capability, or whether it will evolve in such a way as to either leave the human being behind, or leave behind most of humanity in a specialized evolution.

The second one relates to the nature and pre-existence of what Sri Aurobindo terms the supramental consciousness that is this mind behind the mind.

We can observe that the human mind, with its many limitations and weaknesses which prevent it from being a “first mover” of knowledge or creation, also experiences intimations, intuitions and flashes which obviously originate from some higher plane of consciousness.

Sri Aurobindo notes:  “There is one law from the lowest to the highest.  Matter, when we examine it closely, proves to be instinct with the stuff of Life … but the visible principle of life can only emerge when the necessary material conditions have been prepared which will permit it to organise itself in Matter.  So also Life is instinct with the stuff of Mind, … but the visible principle of Mind can only emerge when the necessary vital conditions have been prepared which will permit it to organise itself in living Matter.  Mind too is instinct with the stuff of supermind — sympathies, unities, intuitions, emergences of pre-existent knowledge, instincts, imperative lights and movements, inherent self-effectivities of will which disguise themselves in a mental form; but the visible principle of supermind can only emerge when the necessary mental conditions are prepared which will permit it to organise itself in man, the mental living creature.”

The details of the progress of humanity in this direction “…suggests as much as it contradictions the hope and almost the assurance that when the new principle emerges it will not be by the creation of a new and quite different type which, separated after its creation, will leave the rest of mankind in the same position to it as are the animals to man, but, if not by the elevation of humanity as a whole to a higher level, yet by an opening of the greater possibility to all of the race who have the will to rise.  For Man, first among Nature’s children, has shown the capacity to change himself by his own effort and the conscious aspiration to transcend.”

The Upanishad, in stating the pre-existence and priority of this higher state of consciousness, makes it clear that it is not dependent on the evolution out of Matter for its existence per se.  “The Upanishad, however, enthrones it as the already existing creator and ruler of Mind; it is a secret principle already conscient and not merely contained inconsciently in the very stuff of things.  But this is the natural conclusion — even apart from spiritual experience — from the nature of the supramental principle.  For it is at its highest an eternal knowledge, will, bliss and conscious being and it is more reasonable to conclude that it is eternally conscious, though we are not conscious of it, and the source of the universe, than that it is eternally inconscient and only becomes conscient in Time as a result of the universe.  Our inconscience of it is no proof that it is inconscient to us: and yet our own incapacity is the only real basis left for the denial of an eternal Mind beyond mind superior to its creations and originative of the cosmos.”

Sri Aurobindo, The Upanishads, Kena Upanishad and analysis, pg. 102, 129-135

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