Humanity, wedded at the present time to a very materialistic orientation, is trying to find ways to enhance human capacities, defeat disease, extend quality of life and life-span, through either technology or the application of technology to biology. We may see here the mind’s attempts to influence the physical body and the life-energy and the mind itself through application of mental powers. We also see, however, the secret intention of Nature in terms of the aspiration that has taken hold of the human mind to such a degree that science and medical research are fixated on these issues.
We also see a growing trend in the field of psychology to explore the powers of the mind and the heart, and their application to the body, what is called the “mind-body” connection. There is a natural extension of this trend into the use of various entheogenic substances, such as Ayahuasca, or Psilocybin to explore realms of awareness from which we are normally shut out. Another sign of the aspiration is the enormous call of the spiritual quest and the practices of yoga, meditation, concentration, and various mindfulness practices, as well as the combination of movement and meditation as found in Sufism, martial arts practices and meditative dance. We see humanity pushing out the boundaries of knowledge, the knower, the object of knowledge and the act of knowing. Eventually this brings us into contact with spiritual powers and experiences that go beyond the mental limits and with these developments, new powers of control and expansion of perception and action become possible to the human instrument. The eventual manifestation of a next principle of evolutionary growth of consciousness is thus sure to bring with it new powers that will impact the body, the life-energy, the mind and the environmental relationship we have with the world around us.
Sri Aurobindo observes: “New powers have to be acquired by the body which our present humanity could not hope to realise, could not even dream of or could only imagine. Much that can now only be known, worked out or created by the use of invented tools and machinery might be achieved by the new body in its own power or by the inhabitant spirit through its own direct spiritual force. The body itself might acquire new means and ranges of communication with other bodies, new processes of acquiring knowledge, a new aesthesis, new potencies of manipulation of itself and objects. It might not be impossible for it to possess or disclose means native to its own constitution, substance or natural instrumentation for making the far near and annulling distance, cognising what is now beyond the body’s cognisance, acting where action is now out of its reach or its domain, developing subtleties and plasticities which could not be permitted under present conditions to the needed fixity of a material frame. These and other numerous potentialities might appear and the body becomes an instrument immeasurably superior to what we can now imagine as possible. There could be an evolution from a first apprehending truth-consciousness to the utmost heights of the ascending ranges of supermind and it may pass the borders of the supermind proper itself where it begins to shadow out, develop, delineate expressive forms of life touched by a supreme pure existence, consciousness and bliss which constitute the worlds of a highest truth of existence, dynamism of tapas, glory and sweetness of bliss, the absolute essence and pitch of the all-creating Ananda. The transformation of the physical being might follow this incessant line of progression and the divine body reflect or reproduce here in a divine life on the earth something of this highest greatness and glory of the self-manifesting Spirit.”
Sri Aurobindo, The Mind of Light, The Divine Body, pp. 61-62