Mind and Supermind, Part 3

The challenges facing all of humanity require a different way of looking at issues and responding to them.  The mind characteristically operates through analysis, division and fragmentation, by an exclusive concentration on particular aspects without taking account of the whole system within which those aspects reside and function.  The imbalances caused by this approach lead us to the existential crisis of survival, as we can recognize looking at the state of the world today.  Species die-off, over-utilization of resources, imbalanced allocation of those resources, unchecked climate change, polllution of the air, land and water, proliferation of chemicals that impact the health of all are just a few of the crises that have come about through the inability of the mind to grasp the unity of the whole.

The supermind starts from the standpoint of unity and treats the multiple forms and forces as individual expressions based within and founded on that unity.  It brings an entirely different view to all of the issues that we are facing.  It is the way of Nature to pose serious challenges to propel growth and development, and this is yet another sign that the time for the supramental development must be at hand.

Sri Aurobindo observes:  “For mind, based on limitation and division, can act only from a given centre in the lower and obscured existence; but Supermind is founded on unity and it comprehends and pervades; its action is in the universal and is in conscious communion with a transcendent source eternal and beyond the formations of the universe.  Supermind regards the individual in the universal and does not begin with him or make of him a separate being.  It starts from the Transcendent and sees the universal and individual as they are in relation to it, as its terms, as its formulas; it does not start from the individual and universal to arrive at the Transcendent.  Mind acquires knowledge and mastery; it reaches it by a constant mentalising and willing: Supermind possesses knowledge and master; possessing, it throws itself out freely in various willing and knowing.  Mind gropes by divided sensation; it arrives at a sort of oneness through sympathy: Supermind possesses by a free and all-embracing sense; it lives in the unity of which various love and sympathy are only a secondary play of manifestation.  Supermind starts from the whole and sees in it its parts and properties, it does not build up the knowledge of the whole by an increasing knowledge of the parts and properties; and even the whole is to it only a unity of sum, only a partial and inferior term of the higher unity of infinite essence.”

“Even our ignorance is only the distorted action of a truth projected from the Supermind and could not exist except as such a distortion; and so likewise all our dualities of knowledge, sensation, emotion, force proceed from that higher vision, obey it and are a secondary and, as one might say, perverse action of the concealed Supermind itself which governs always this lower action in harmony with its first conception of a located consciousness, divided indeed and therefore not in possession of its world or itself, but feeling out towards that possession and towards the unity which, because of the Supermind in us, it instinctively, if obscurely, knows to be its true nature and right.”

“… the attempt at acquisition can only succeed in proportion as the mental being abandons his characteristic mentality and its limitations in order to rise beyond mind to that Mind of the mind which is his origin and his secret governing principle.  His mentality must admit Supramentality as Life has admitted Mind.”

Sri Aurobindo, The Upanishads, Kena Upanishad and analysis, pg. 102, 136-141

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