Part Three. Writings from the Arya (1914 – 1921 Part
Five, From the Bulletin of Physical Education (1949 – 1950)
Supermind and Humanity
What then would be the consequence for humanity of the
descent of Supermind into our earthly existence, its consequence for this race
born into a world of ignorance and inconscience but capable of an upward
evolution of its consciousness and an ascent into the light and power and bliss
of a spiritual being and spiritual nature? The descent into the earth-life of so
supreme a creative power as the Supermind and its truth-consciousness could not
be merely a new feature or factor added to that life or put in its front but
without any other importance or only a restricted importance carrying with it no
results profoundly affecting the rest of earth-nature. Especially it could not
fail to exercise an immense influence on mankind as a whole, even a radical
change in the aspect and prospect of its existence here, even if this power had
no other capital result on the material world in which it had come down to
intervene. One cannot but conclude that the influence, the change made would be
far-reaching, even enormous: it would not only establish the Supermind and a
supramental race of beings upon the earth, it could bring about an uplifting and
transforming change in mind itself and, as an inevitable consequence, in the
consciousness of man, the mental being, and would equally bring about a radical
and transforming change in the principles and forms of his living, his ways of
action and the whole build and tenor of his life. It would certainly open to man
the access to the supramental consciousness and the supramental life; for we
must suppose that it is by such a transformation that a race of supramental
beings would be created, even as the human race itself has arisen by a less
radical but still a considerable uplifting and enlargement of consciousness and
conversion of the body’s instrumentation and its indwelling and evolving mental
and spiritual capacities and powers out of a first animal state. But even
without any such complete transformation, the
truth-principle might so far replace the principle we see here of an original
ignorance seeking for knowledge and arriving only at a partial knowledge that
the human mind could become a power of light, of knowledge finding itself, not
the denizen of a half-way twilight or a servant and helper of the ignorance, a
purveyor of mingled truth and error. Mind might even become in man, what it is
in its fundamental origin, a subordinate, limited and special action of the
Supermind, a sufficiently luminous receptacle of truth, and at least all falsity
in its works might cease.
It could at once be objected that this would alter the
whole evolutionary order and its balance and leave an incurable gap in its
completeness: there would be an unbridged gulf between man and the animal and no
way for the evolutionary nisus to journey over it in the progress of the
consciousness from animality to divinity; for some kind of divinity would be
involved in the suggested metamorphosis. It might be contended that the true
process of evolution is to add a new principle, degree or stage to the already
existing order and not to make any alteration in any previously established
feature. Man came into being but the animal remained the animal and made no
progress towards a half-humanity: all slight modifications of consciousness,
capacities or habits in domestic animals produced by the association with man or
by his training of them are only slight alterations of the animal intelligence.
Still less can the plant move towards animal consciousness or brute Matter
become in the slightest degree, even subconsciously or half subconsciously,
aware of itself or responsive or reactive. The fundamental distinctions remain
and must remain unaltered in the cosmic order. But this objection presumes that
the new humanity must be all of one level; there may well be gradations of
consciousness in it which would bridge the distance between its least developed
elements and the higher animals who, although they cannot pass into a semi-human
kind, might still progress towards a higher animal intelligence: for certain
experiments show that these are not all entirely unprogressive. These gradations
would serve the purpose of the transition quite as well as the least developed
humans in the present scale without leaving a
gap so wide as to disturb the evolutionary order of the universe. A considerable
saltus can, as it is, be observed separating the different orders, Matter and
the plant, the plant and the lower animals, one species of animals and another,
as well as that always existing and large enough between the highest animal and
man. There would therefore be no incurable breach in the evolutionary order, no
such distance between human mind and animal mind, between the new type of human
being and the old animal level as could not be overleaped or would create an
unbridgeable gulf for the most developed animal soul in its passage to the least
developed type of the new humanity. A leap, a saltus, there would be, as there
is now; but it would not be between animality and divinity, from animal mind to
Supermind: it would be between a most highly developed animal mind turning
towards human possibilities – for without that the passage from animal to man
could not be achieved – and a human mind waking to the possibility, not yet the
full achievement, of its own higher yet unattained capacities.
One result of the intervention of Supermind in the
earth-nature, the descent of the supreme creative Truth-Power, might well be a
change in the law of evolution, its method and its arrangement: a larger element
of the principle of evolution through knowledge might enter into the forces of
the material universe. This might extend itself from a first beginning in the
new creation and produce increasing effects in the order which is now wholly an
evolution in the ignorance, and indeed starts from the complete nescience of the
Inconscient and proceeds towards what can be regarded even in its highest
attainment of knowledge as a lesser ignorance, since it is more a representation
than a direct and complete possession of knowledge. If man began to develop the
powers and means of a higher knowledge in something like fullness, if the
developing animal opened the door of his mentality to beginnings of conscious
thought and even a rudimentary reason,– at his highest he is not so irrevocably
far from that even now,– if the plant developed its first subconscient reactions
and attained to some kind of primary nervous sensitiveness, if Matter, which is
a blind form of the Spirit, were to become more
alive with the hidden power within it and to offer more readily the secret sense
of things, the occult realities it covers, as for instance, the record of the
past it always preserves even in its dumb inconscience or the working of its
involved forces and invisible movements revealing veiled powers in material
nature to a subtler generalised perception of the new human intelligence, this
would be an immense change promising greater changes in the future, but it would
mean only an uplifting and not a disturbance of the universal order. Evolution
would itself evolve, but it would not be perturbed or founder.
It is difficult for us to conceive in theory or admit
as a practical possibility the transformation of the human mentality I have
suggested as a change that would naturally take place under the lead of the
supramental Truth-consciousness, because our notions about mind are rooted in an
experience of human mentality in a world which starts from inconscience and
proceeds through a first almost complete nescience and a slowly lessening
ignorance towards a high degree but always incomplete scope and imperfect method
of only partially equipped knowledge which does not serve fully the needs of a
consciousness always pushing towards its own still immeasurably distant
absolute. The visible imperfections and limitations of mind in the present stage
of its evolution here we take as part of its very nature; but in fact the
boundaries in which it is still penned are only temporary limits and measures of
its still incomplete evolutionary advance; its defects of methods and means are
faults of its immaturity and not proper to the constitution of its being; its
achievement, although extraordinary under the hampering conditions of the mental
being weighed down by its instrumentation in an earthly body, is far below and
not beyond what will be possible to it in its illumined future. For mind is not
in its very nature an inventor of errors, a father of lies bound down to a
capacity of falsehood, wedded to its own mistakes and the leader of a stumbling
life as it too largely is at present owing to our human shortcomings: it is in
its origin a principle of light, an instrument put forth from the Supermind and,
though set to work within limits and even set to create limits, yet the limits
are luminous borders for a special working,
voluntary and purposive bounds, a surface of the finite ever extending itself
under the eye of infinity. It is this character of Mind that will reveal itself
under the touch of Supermind and make human mentality an adjunct and a minor
instrumentation of the supramental knowledge. It will even be possible for the
mind no longer limited by the intellect to become capable of a sort of mental
gnosis, a luminous reproduction of the Truth in a diminished working, extending
the power of the Light not only to its own but to lower levels of consciousness
in their climb towards self-transcendence. Overmind, Intuition, Illumined Mind
and what I have called Higher Mind, these and other levels of a spiritualised
and liberated mentality, will be able to reflect in the uplifted human mind and
its purified and exalted feeling and force of life and action something of their
powers and prepare the ascent of the soul to their own plateaus and peaks of an
ascending existence. This is essentially the change which can be contemplated as
a result of the new evolutionary order, and it would mean a considerable
extension of the evolutionary field itself and will answer the question as to
the result on humanity of the advent of Supermind into the earth-nature.
If mind in its origin from Supermind is itself a power
of Supermind, a principle of Light and a power of Light or a force for Knowledge
specialised in its action for a subordinate purpose, yet it assumes a different
aspect when in the working out of this purpose it separates itself more and more
from the supramental light, from the immediate power and supporting illumination
of the supramental principle. It is as it departs more and more in this
direction from its own highest truth that it becomes a creator or parent of
ignorance and is or seems to be the highest power in a world of ignorance; it
becomes itself subject to ignorance and seems only to arrive at a partial and
imperfect knowledge. The reason of this decline is that it is used by the
Supermind principally for the work of differentiation which is necessary if
there is to be a creation and a universe. In the Supermind itself, in all its
creation there is this differentiating power, the manifestation of the One in
the Many and the Many in the One; but the One
is never forgotten or lost in its multiplicity which always consciously depends
upon and never takes precedence over the eternal oneness. In the mind, on the
contrary, the differentiation, the multiplicity does take precedence and the
conscious sense of the universal oneness is lost and the separated unit seems to
exist for itself and by itself as a sufficient self-conscious integer or in
inanimate objects as the inconscient integer.
It should be noted, however, that a world or plane of
mind need not be a reign of ignorance where falsity, error or nescience must
have a place; it may be only a voluntary self-limitation of knowledge. It could
be a world where all possibilities capable of being determined by mind could
manifest themselves in the successions of Time and find a true form and field of
their action, the expressive figure of themselves, their capacity of
self-development, self-realisation of a kind, self-discovery. This is actually
what we meet when we follow in psychic experience the line of descent by which
the involution takes place which ends in Matter and the creation of the material
universe. What we see here is not the planes or worlds of the descent in which
mind and life can keep something of their truth and something of the light of
the spirit, something of their true and real being; here we see an original
inconscience and a struggle of life and mind and spirit to evolve out of the
material inconscience and in a resultant ignorance to find themselves and grow
towards their full capacity and highest existence. If mind succeeds in that
endeavour there is no reason why it should not recover its true character and be
once more a principle and power of Light and even in its own way aid in the
workings of a true and complete knowledge. At its highest it might pass out of
its limitations into the supramental truth and become part and function of the
supramental knowledge or at the least serve for a minor work of differentiation
in the consensus of that knowledge: in the lower degree below Supermind it might
be a mental gnosis, a spiritual or spiritualised perception, feeling, activity,
sense which could do the works of knowledge and not of ignorance. Even at a
still lower level it could be an increasingly luminous passage leading from light to light, from truth to truth and no longer a circling in
the mazes of half-truth and half-nescience. This would not be possible in a
world where untransformed mind or human mind burdened with its hampering
disabilities, as it now is, will still be the leader or the evolution’s highest
achievement, but with Supermind for the leading and dominant power this might
well happen, and might even be regarded as one result and an almost inevitable
result of its descent into the human world and its touch on the mind of
humanity.
How far this would go, whether the whole of humanity
would be touched or only a part of it ready for the change, would depend on what
was intended or possible in the continued order of the universe. If the old
evolutionary principle and order must be preserved, then only a section of the
race would pass onward, the rest would keep the old human position, level and
function in the ascending order. But even so there must be a passage or bridge
between the two levels or orders of being by which the evolution would make its
transition from one to the other; the mind would there be capable of contact
with and modification by the supramental truth and thus would be the means of
the soul’s passing on upward: there must be a status of mind capable of
receiving and growing in the Light towards Supermind though not reaching it;
through that, as even now happens in a lesser degree through a dimmer medium,
the lustre of a greater truth would send down its rays for the liberation and
uplift of the soul in the ignorance. Supermind is here veiled behind a curtain
and, though not organised for its own characteristic action, it is the true
cause of all creation here, the power for the growth of truth and knowledge and
the ascension of the soul towards the hidden Reality. But in a world where
Supermind has made its appearance, it could hardly be a separate factor isolated
from the rest, it would inevitably not only create superman but change and
uplift man. A total change of the mental principle, such as has been suggested,
cannot be ruled out as impossible.
Mind as we know it, as a power of consciousness quite
distinct from Supermind, no longer a power devolved from it, connected with it
and dependent upon it, but practically divorced
from its luminous origin, is marked by several characteristics which we conceive
to be the very signs of its nature: but some of these belong to Supermind also
and the difference is in the way and scope of their action, not in their stuff
or in their principle. The difference is that mind is not a power of whole
knowledge and only when it begins to pass beyond itself a power of direct
knowledge: it receives rays of the truth but does not live in the sun; it sees
as through glasses and its knowledge is coloured by its instruments, it cannot
see with the naked eye or look straight at the sun. It is not possible for mind
to take its stand in the solar centre or anywhere in the radiant body or even on
the shining circumference of the orb of perfect truth and acquire or share in
its privilege of infallible or absolute knowledge. It would be only if it had
already drawn near to the light of Supermind that it could live anywhere near
this sun in the full splendour of its rays, in something of the full and direct
blaze of Truth, and the human mind even at its highest is far from that; it can
only live at most in a limited circle, in some narrow beginnings of a pure
insight, a direct vision and it would take long for it, even in surpassing
itself, to reach to an imitative and fragmentary reflection of a dream of the
limited omniscience and omnipotence which is the privilege of a delegated
divinity, of the god, of a demiurge. It is a power for creation, but either
tentative and uncertain and succeeding by good chance or the favour of
circumstance or else, if assured by some force of practical ability or genius,
subject to flaw or pent within unescapable limits. Its highest knowledge is
often abstract, lacking in a concrete grasp; it has to use expedients and unsure
means of arrival, to rely upon reasoning, argumentation and debate, inferences,
divinations, set methods of inductive or deductive logic, succeeding only if it
is given correct and complete data and even then liable to reach on the same
data different results and varying consequences; it has to use means and accept
results of a method which is hazardous even when making a claim to certitude and
of which there would be no need if it had a direct or a supra-intellectual
knowledge. It is not necessary to push the description further; all this is the
very nature of our terrestrial ignorance and its shadow hangs on even to the thought and vision of the sage and the seer and
can be escaped only if the principle of a truth-conscious supramental knowledge
descends and takes up the governance of the earth-nature.
It should be noted, however, that even at the bottom of
the involutionary descent, in the blind eclipse of consciousness in Matter, in
the very field of the working of the Inconscient there are signs of the labour
of an infallible force, the drive of a secret consciousness and its promptings,
as if the Inconscient itself were secretly informed or impelled by a Power with
a direct and absolute knowledge; its acts of creation are infinitely surer than
the workings of our human consciousness at its best or the normal workings of
the Life-power. Matter, or rather the Energy in Matter seems to have a more
certain knowledge, a more infallible operation of its own and its mechanism once
set going can be trusted for the most part to do its work accurately and well.
It is so that man is able, taking hold of a material energy, to mechanise it for
his own ends and trust it under proper conditions to do for him his work. The
self-creating life-power, amazingly abundant in its invention and fantasy, yet
seems to be more capable of flaw, aberration and failure; it is as if its
greater consciousness carried in it a greater capacity for error. Yet it is sure
enough ordinarily in its workings: but as consciousness increases in the forms
and operations of life, and most when mind enters in, disturbances also increase
as if the increase of consciousness brought with it not only richer
possibilities but more possibilities of stumbling, error, flaw and failure. In
mind, in man, we seem to reach the height of this antinomy, the greatest,
highest, widest reach and achievements of consciousness, the greatest amount of
uncertainty, defect, failure and error. This, we may conjecture, may be because
in inconscient Nature there is a truth of energy at work which follows
infallibly its own law, an energy which can walk blindfold without stumbling
because the automatic law of the truth is within it, operating surely without
swerving or mistake when there is no external intervention or interference. But
in all normally automatic processes of existence there is this law: even the
body has an unexpressed knowledge of its own, a
just instinct in its action within certain limits and this when not interfered
with by life’s desires and mind’s errors can work with a certain accuracy and
sureness. But Supermind alone has the truth-consciousness in full and, if this
comes down and intervenes, mind, life and body too can attain to the full power
of the truth in them and their full possibility of perfection. This, no doubt,
would not take place at once, but an evolutionary progress towards it could
begin and grow with increasing rapidity towards its fullness. All men might not
reach that fullness till a later time, but still the human mind could come to
stand perfected in the Light and a new humanity take its place as part of the
new order.
This is the possibility we have to examine. If it is
destined to fulfil itself, if man is not doomed to remain always as a vassal of
the Ignorance, the disabilities of the human mind on which we have dwelt are not
such as must remain irredeemably in possession and binding for ever. It could
develop higher means and instrumentalities, pass over the last borders of the
Ignorance into a higher knowledge, grow too strong to be held back by the animal
nature. There would be a liberated mind escaping from ignorance into light,
aware of its affiliation to Supermind, a natural agent of Supermind and capable
of bringing down the supramental influence into the lower reaches of being, a
creator in the light, a discoverer in the depths, an illuminant in the darkness,
helping perhaps to penetrate even the Inconscient with the rays of a secret
Superconscience. There would be a new mental being not only capable of standing
enlightened in the radiance of the Supermind but able to climb consciously
towards it and into it, training life and body to reflect and hold something of
the supramental light, power and bliss, aspiring to release the secret divinity
into self-finding and self-fulfilment and self-poise, aspiring towards the
ascension to the divine consciousness, able to receive and bear the descent of
the divine light and power, fitting itself to be a vessel of the divine Life.
such complete transformation, the
truth-principle might so far replace the principle we see here of an original
ignorance seeking for knowledge and arriving only at a partial knowledge that
the human mind could become a power of light, of knowledge finding itself, not
the denizen of a half-way twilight or a servant and helper of the ignorance, a
purveyor of mingled truth and error. Mind might even become in man, what it is
in its fundamental origin, a subordinate, limited and special action of the
Supermind, a sufficiently luminous receptacle of truth, and at least all falsity
in its works might cease.
