Undoubtedly, this ontological explanation of Aurobindo’s concept of mind is rather jarring to most of us since we are, and have been trained to be materialistic or "realistic", in any discussion of empirical entities. We are Seldom Spiritualistic. So let us now assume an acceptable empirical approach to Aurobindo’s ideas. Whatever his attitude to it, he posits and recognises mind as an entity. He is, therefore in line with the other scholars expressing themselves on mind. Like them he gives a conceptual framework of the entity in his own way. `The "Mind" in the ordinary use of the world’, he says `covers indescriminately the whole consciousness’. And, "Consciousness" for Aurobindo is a "loaded" term. It carries the quintessence of the triune qualities of the Absolute, — "existence, thought, joy". Hence his explanation, with reference to his "Integral Yoga"). The words "mind" and "mental" are used to connote especially that part of (man) which has to do with congnition and intelligence, with ideas, with mental or thought perception, the reactions of thought to things, with the truly mental movement and formations, mental vision and will etc., that are part of his intelligence.’`Mind is an instrument of analysis and synthesis’. Its function is to cut out something vaguely from the unknown, Thing in itself and call this measurement or de-limitation of it the whole, and again to analyse the whole into its parts which it regards as separate mental objects.’ Yet, mind `is in its origin a principle of light, an instrument put forth from the supermind’, `a sub-ordinate power of supermind which takes its stand in the stand point of division actually forgetful here of the oneness behind, though able to return to it by reillumination from the supramental.’ `Everything in the mind derives from and is a limited inferior groping, partial or perverse to translation into mentality of something in the supermind. `Since Mind, too, is created out of [Supermind], mind must be a development by limitation out of this primal faculty and with mediatory act of the supreme consciousness and must therefore be capable of resolving itself back into it through a reverse development by expansion’. Hence the next hierarchical conversion of "Mind" into "Higher Mind".
Aurobindo says that the Higher Mind is a first plane of spiritual consciousness where one becomes constantly and closely aware of the one everywhere and knows and sees things habituaally with that awareness. He adds, however, that ‘it is still very much on the Mind level although highly spiritual in its essential substance... its instrumentation is through an elevated thought power and comprehensive mental sight’. It is ‘not illumined by any of the intenser upper lights’. ‘It acts as an intermediate state between the Truth-light above and the human mind’. It communicates the higher knowledge in a form that the mind after it is intensified, broadened, made spiritually supple, can receive’. It is, according to Aurobindo, ‘a mind no longer of mingled light and obscurity or half-light, but a large clarity of the spirit. Its basic substance is a unitarian sense of being with a powerful multiple dynamisation capable of the formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming’. ‘It is therefore a power that has proceeded from the overmind, — but with the supermind as its ulterior origin,... but its special character, its activity of consciousness are dominated by Thought; it is a luminous Thought-mind, a mind or spirit-born conceptual knowledge’.
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Intuitive Mind, Aurobindo says, is a higher form of the reason or intellect. Therefore the intuitive mind is also intuitive reason. ‘By its Intuitions, its Inspirations, its swift reveletory vision, its luminious insight and descrimination’ the Intuitive mind can do the work of the Reason with a higher power, a swifter action, a greater and spontaneous certitude. It acts in a self-light of the truth which does not depend upon the torch-flares of the Sense-Mind and its limited uncertain percepts; it proceeds not by intelligent but by visional concepts: it is a kind of truth-vision, truth-hearing, truth-memory, direct truth discernment. This true and authentic intuition must be distinguished from a power of the ordinary mental reason. The Intuitive mind ... stretches from the Intuition proper down to the intuitivised Inner Mind — it is therefore at once an overhead power and a mental intelligence Power’. ‘The Intuition is the first plane in which there is a real opening to the full possibility of realisation; it is through it that one goes futher — first to the over mind and then to the supermind’.
The over mind is the highest of the planes below the supramental. It is a sort of a delegation from the supermind. ‘If Supermind were to start here from the beginning as the direct creative Power, a world of the kind we see now would be impossible’. ‘There would be no evolution in the inconscience of matter, consequently no gradual striving evolution of consciousness in matter. A line is therefore drawn between the higher half of the universe of consciousness,... and the lower half’. The higher half is constituted of Sat, Chit, Ananda, Mahas (the supramental) — the lower half of Mind, Life, Matter. This line is the intermediary overmind which, though luminous self, keeps from us the full indivisible supramental light’. The overmind ‘receives the super light and divides, distributes and breaks it up into separated aspects, powers and multiplicities of all kinds’. ‘It sees everything ‘calmly, steadily’ and in great masses and large extensions of space and time and relation, globaly; it creates and acts in the same way — it is the world of the great gods, the Divine Creators’. ‘We recognise... in the overmind the original cosmic ... power which has made the Ignorance possible, even inevitable’.
Beyond mind, psychological experience finds ‘another power of energy another note in the scale of Being’. Aurobindo says, ‘this we will call supermind. This supermind’, he elucidates, ‘lives and acts natively in a domain of experience of which the mind becomes aware by reflective experience and calls vaguely Spirit or Spiritual Being’. According to him, ‘Supermind is between the sachchidananda and the lower creation. It alone contains the self-determining Truths of the Divine Consciousness and is necessary for a truth-creation’. ‘This supermind then is the Truth or Real-Idea inherent in all cosmic force and existence, which is necessary, itself remaining infinite, to determine and combine and uphold relation and order and the great lines of the manifestation. ‘... beyond the supramental plane of consiciousness which is an intermediate step from overmind and mind to the complete experience of Sachchidananda, are the great heights of the Manifested Spirit: here surely existence would not at all be based on the determination of the one in multiplicity, it would manifest solely and simply a pure identity in oneness. But the supremanetal Truth-consciousness would not be absent from these planes, for it is an inherent power of Sachchidananda.
By the term "truth-consciousness" Aurobindo means `a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and the right consciousness and the right use of our existence in the universe’. Hence Aurobindo’s statement that `because it is a truth-conciousness,’ the supermind `has this knowledge inherent in it and this Power of true existence’ . `This is because its very nature is knowledge : it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine Omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights it must be in its very nature essentially free from ignorance and error : it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true, it does not fumble in its handling of things or stumble in its paces. In the supermind feelings and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfectious and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the supermind is a truth leading to a further truth, its incomplete action a step towards completeness.’ As ‘the truth-consciousness, it is a principle superior to mentality’. Besides it ‘exists, acts and proceeds in the fundamental truth and unity of things’. It is ‘at its source dynamic consciousness’ and is ‘in its nature at once and inseparably infinite WISDOM and infinite World of the Divine Knower-and Creator’. This is why Aurobindo equates the supermind at its highest reach with ‘the Divine gnosis, the wisdom — the Power — the light — the Bliss of god by which the Divine knows and upholds and governs and enjoys the universe’. As such it ‘is the support of the creation and is leading all towards itself’. All ‘our direct truth-perception ... comes from that supermind,’ since it is ‘a will that Knows and Acknowledges that effects’ and ‘creates Universal order our of infinity.’ The Divine Reality, says Aurobindo, is fully manifested in the supermind. Therefore it no longer works with the instrumentation of the ignorance. 2351a5e196
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