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object:the Higher Mind
I mean by the Higher Mind a first plane of spiritual [consciousness] where one becomes constantly and closely aware of the Self, the One everywhere and knows and sees things habitually with that awareness; but it is still very much on the mind level although highly spiritual in its essential substance; and its instrumentation is through an elevated thought-power and comprehensive mental sight-not illumined by any of the intenser upper lights but as if in a large strong and clear daylight. It acts as an intermediate state between the Truth-Light above and the human mind; communicating the higher knowledge in a form that the Mind intensified, broadened, made spiritually supple, can receive without being blinded or dazzled by a Truth beyond it.
Our first decisive step out of our human intelligence, our normal mentality, is an ascent into a higher Mind, 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, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the Overmind,-but with the Supermind as its ulterior origin,-as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of spirit-born conceptual knowledge.
The higher mind is a thing in itself above the intellect. It is only when something of its power comes down and is modified in the lower mind substance that it acts as part of the intellect.
It depends on what is meant by the higher buddhi - whether you use the word to mean the higher part of the intellect or the higher Mind. The higher Mind in itself on its own level knows, but when it is involved in the ordinary human intelligence and works under limitations, it often does not know - or it has the idea merely that it must be so but has not the consciousness of its separate existence. The intellect can rise above its ordinary movements and feel itself as a separate power no longer working under the limitations of the vital and physical mind and the senses. It then begins to reflect something of the action of the higher mind but without the full freedom and greater light and truth of the higher mind.
Higher mind - (c. 1931, in the diagram on page 1360) a plane of consciousness with three levels: "liberated intelligence", "intuitive [higher mind]" and "illumined [higher mind]" (in ascending order). The first level may correspond to vijn anabuddhi in the earlier terminology of the Record of Yoga. The "intuitive" and "illumined" levels may be what Sri Aurobindo soon after making the diagram began to refer to as "higher mind" (defined as "a luminous thought-mind, a mind of spiritborn conceptual knowledge") and "illumined mind" (characterised by "an intense lustre, a splendour and illumination of the spirit"); cf. logistic ideality (also called luminous reason) and hermetic ideality or srauta vij n ana (distinguished by "a diviner splendour of light and blaze of fiery effulgence") in the terminology of 1919-20.
--- FROM KHEPER
link:http://www.kheper.net/topics/Aurobindo/Higher_Mind.htm
--- The Higher Mind and Transformation
  The Higher Mind is in Sri Aurobindo's system the first of the supra-rational levels or grades of being, the first level of "Spiritual Mind". It is both an evolutionary stage beyond the rational mind, and an ascent to (and descent from) a plane above the level of pure thinking mind.
  About this level of realisation, the first of the "supra-liberation" levels - he says this in his opus The Life Divine (I have added headings and broken up the long paragraphs to make it more readable. Also I've added some commentary; feel; free to ignore and just read the block quotes for Sri Aurobindo):
--- The Higher Mind and its origin in Overmind and Supermind
  Our first decisive step out of our human Intelligence, our normal mentality, is an ascent into a higher Mind, 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, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the overmind, -- but with the supermind as its ulterior origin, -- as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of Spirit-born conceptual knowledge.
  An all-awareness emerging from the original identity, carrying the truths the identity held in itself, conceiving swiftly, victoriously, multitudinously, formulating and by self-power of the Idea effectually realising its conceptions, is the character of this greater mind of knowledge.
  This kind of cognition is the last that emerges from the original spiritual identity before the initiation of a separative knowledge, base of the Ignorance; it is therefore the first that meets us when we rise from conceptive and ratiocinative mind, our best-organised knowledge-power of the Ignorance, into the realms of the Spirit: it is, indeed, the spiritual parent of our conceptive mental ideation, and it is natural that this leading power of our mentality should, when it goes beyond itself, pass Into its immediate source. ~ The Life Divine (10th ed.), , pp.939-940
  An important point: this is the first grade of being beyond "ignorance", the first hypostasis of higher gnosis. It can be identified with the Nous of the Neoplatonists, as the lowerst sub-level of Nous (or perhaps as the "noetic soul" of Plotinus).
--- Contrast between Higher Mind and Thinking Mind and Ordinary Intuition
  But here in this greater Thought there is no need of a seeking and self-critical ratiocination, no logical motion step by step towards a conclusion, no mechanism of express or implied deductions and inferences, no building or deliberate concatenation of idea with idea. In order to arrive at an ordered sum or outcome of knowledge: for this limping action of our reason is a movement of Ignorance searching for knowledge, obliged to safeguard Its steps against error, to erect a selective mental structure for its temporary shelter and to base it on foundations already laid and carefully laid but never firm, because it is not supported on a soil of native awareness but imposed on an original soil of nescience.
  There is not here, either, that other way of our mind at its keenest and swiftest, a rapid hazardous divination and insight, a play of the searchlight of intelligence probing into the little known or the unknown.
The Life Divine (10th ed.), , p.940
  So a trilogy of Reason-Intuition-Higher Gnosis. The Higher Mind is equally beyond the two conventional ways of arriving at Truth - ratiocintation (slow and limping) and intuition (quick but sporadic)

--- The Higher Mind in its aspect of Cognition
  This higher consciousness is a Knowledge formulating itself on a basis of self-existent all-awareness and manifesting some part of its integrality, a harmony of its significances put Into thought-form. It can freely express itself in single ideas, but its most characteristic movement is a mass ideation, a system or totality of truth-seeing at a single view; the relations of idea with idea, of truth with truth are not established by logic but pre-exist and emerge already self-seen in the integral whole. There is an initiation into forms of an ever-present but till now inactive knowledge, not a system of conclusions from premisses or data; this thought is a self-revelation of eternal Wisdom, not an acquired knowledge. Large aspects of truth come into view in which the ascending Mind, if it chooses, can dwell with satisfaction and, after its former manner, live in them as in a structure; but if progress is to be made, these structures can constantly expand into a larger structure or several of them combine themselves into a provisional greater whole on the way to a yet unachieved integrality. In the end there is a great totality of truth known and experienced but still a totality capable of infinite enlargement because there is no end to the aspects of knowledge, nastyanto vistarasya me. ~ The Life Divine (10th ed.), , pp.940-1
--- The Higher Mind in its aspect Will
  This [the previous paragraph] is the Higher Mind in its aspect of cognition; but there is also the aspect of will, of dynamic effectuation of the Truth: here we find that this greater more brilliant Mind works always on the rest of the being, the mental will, the heart and its feelings, the life, the body, through the power of thought, through the idea-force. It seeks to purify through knowledge, to deliver through knowledge, to create by the innate power of knowledge. The idea is put into the heart or the life as a force to be accepted and worked out; the heart and life become conscious of the idea and respond to its dynamisms and their substance begins to modify itself in that sense, so that the feelings and actions become the vibrations of this higher wisdom, are informed with it, filled with the emotion and the sense of it: the will and the life impulses are similarly charged with its power and its urge of self-effectuation; even in the body the idea works so that, for example, the potent thought and will of health replaces its faith in illness and its consent to illness, or the idea of strength calls in the substance, power, motion, vibration of strength; the idea generates the force and form proper to the idea and imposes it on our substance of Mind, Life or Matter. It is in this way that the first working proceeds; it charges the whole being with a new and superior consciousness, lays a foundation of change, prepares it for a superior truth of existence.
The Life Divine (10th ed.), , p.941
In his description of Supermind also, there is distinction of Will and Idea. This polarity seems to be important to Sri Aurobindo, e.g. Chit and Tapas (Consciousness and Force), and may be traced back to Tantric conception of passive Shiva (the "Knower") and dynamic Shakti (the Creative power)
These higher forces are limited in the realm of Ignorance
  It has here to be emphasised, in order to obviate a natural misconception which can easily arise when the superior power of the higher forces is first perceived or experienced,
The Life Divine (10th ed.), , p.941
Because they can appear dizzying and give a vast sense of possibilities. But in the lower world the situation is not the same as in their own realm (hence the idea of a Spiritual Dualism - common in Gnosticism and other philosophies). Sri Aurobindo explains
  that these higher forces are not in their descent immediately all-powerful as they would naturally be in their own plane of action and In their own medium. In the evolution in Matter they have to enter Into a foreign and inferior medium and work upon it; they encounter there the incapacities of our mind and life and body, meet with the unreceptiveness or blind refusal of the Ignorance, experience the negation and obstruction of the Inconscience. On their own level they work upon a basts of luminous consciousness and luminous substance of being and are automatically effective; but here they have to encounter an already and strongly formed foundation of Nescience, -- not only the complete nescience [Inconscience] of Matter, but the modified nescience of mind and heart and life.
The Life Divine (10th ed.), , p.941-2
Because on all these levels there is ignorance; as explained, right upto the higher levels of rational mind.
--- The Cognitive Mind resists the Illumninbation of the Higher Mind
  Thus the higher Idea descending into the developed mental intelligence has even there to overcome the barrage of a mass or system of formed ideas which belong to the Knowledge-Ignorance and the will to persistence and self-realisation of these ideas; for all ideas are forces and have a formative or self-effective faculty greater or less according to the conditions, - even reducible to nil in practice when they have to deal with inconscient Matter, but still potential. There is thus ready-formed a power of resistance which opposes or minimises the effects of the descending Light, a resistance which may amount to a refusal, a rejection of the Light, or take the shape of an attempt to impair, subdue, ingeniously modify or adapt or perversely deform the light in order to suit it to the preconceived ideas of the Ignorance.
The Life Divine (10th ed.), , p.942
Unless one is very open and receptive to higher truths, one's preconceived worldview will come in and ruin everything. Not just any sort of literalist belief, but even philosophical and intellectual conceptions taht may be fine on their own level, or where there is no alternative, but are here rendered obsolete by the Higher light.
--- Resitance by Lower Levels of the Being
  If the preconceived or already formed ideas are dismissed and deprived of their right to persistence, they have still the right of recurrence, from outside, from their prevalence in universal Mind, or they may retire downwards into the vital, physical or subconscient parts and from thence resurge at the least opportunity to repossess their lost domain: for evolutionary Nature has to give this right of persistence to things once established by her in order to bring a sufficient steadiness and solidity to her steps.
The Life Divine (10th ed.), , p.942
This "right of persistence" pertains to the necessity of manifestating in the world of "collision and struggle and intermixture of Forces".
--- Resistance by the Vital and the Subconscious
  In the lower levels of the being, in the heart and life and body, the same phenomenon recurs and on a more intense scale; for here it is not ideas that have to be met but emotions, desires, impulses, sensations, vital needs and habits of the lower Nature; these, since they are less conscious than ideas, are blinder in their response and are more obstinately self-assertive: all have the same or a greater power of resistance and recurrence, or take refuge in the circum-conscient universal Nature or in our own lower levels or in a seed-state in the subconscient and from there have the power of new invasion or resurgence. This power of persistence, recurrence, resistance of established things in Nature is always the great obstacle which the evolutionary Force has to meet, which it has indeed itself created in order to prevent a too rapid transmutation even when that transmutation is its own eventual intention in things.
The Life Divine (10th ed.), , p.943
For most spiritual teachings the task of overcoming the obstructions posed by the stubborn resistance of the old nature and old habits in matter and the psyche are so great that they prefer the Wikipedia link ascetic acosmic path of renbunciation and world-denial; total transcendence without any transformation. This is the option taken by traditional Hinduism and Buddhism (although in the former one finds Tantra, and in the latter some compensation in the Bodhisattva Ideal), by Gnosticism and Christianity in which the body, sexuality, and the world is renounced as sinful or evil (but re Christianity there is some progress in countering this attitude of denial of the world and of nature, for example in forms of Christianity, Process theology, the Creation Spirituality of Matthew Fox), and in fact in most forms of mysticism in general. But a far greater and more noble task is the transformation of matter and transmutation of the lower nature, rather than its denial.
Which brings us to the next section:
--- Overcoming the resistance to the transformation
  This obstacle will be there, -- even though it may progressively diminish, -- at each stage of this greater ascent. In order to allow at all to the higher Light an adequate entry and force of working, it is necessary to acquire a power for quietude of the nature, to compose, tranquillise, impress a controlled passivity or even an entire silence on mind and heart, life and body: but even so a continued opposition, overt and felt in the Force of the universal Ignorance or subliminal and obscure in the substance-energy of the individual's make of mind, his form of Life, his body of Matter, an occult resistance or a revolt or reaffirmation of the controlled or suppressed energies of the ignorant nature, is always possible and, if anything in the being consents to them, they can resume dominance.
  A previously established psychic control is very desirable as that creates a general responsiveness and inhibits the revolt of the lower parts against the Light or their consent to the claims of the Ignorance. A preliminary spiritual transformation will also reduce the hold of the Ignorance; but neither of these influences altogether eliminates its obstruction and limitation: for these preliminary changes do not bring the integral consciousness and knowledge; the original basis of Nescience proper to the Inconscient will still be there needing at every turn to be changed, enlightened, diminished in its extent and In its force of reaction. The power of the spiritual Higher Mind and its idea-force, modified and diminished as it must be by its entrance into our mentality, is not sufficient to sweep out all these obstacles and create the gnostic being, but it can make a first change, a modification that will capacitate a higher ascent and a more powerful descent and further prepare an Integration of the being in a greater Force of consciousness and knowledge.
  This greater Force is that of the Illumined Mind...
The Life Divine (10th ed.), , p.943-4

page by M.Alan Kazlev
Text by Sri Aurobindo Sri Aurobindo Ashram Trust 1977
page uploaded 30 November 1998, last modified 5 March 2005


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4.3.2.06 - Levels of the Higher Mind
the Higher Mind
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1:A touch of realisation is enough to set the higher mind knowledge or the illumined mind knowledge flowing. ~ Sri Aurobindo, Letters on Yoga - IV 4.22 - The supramental Thought and Knowledge,
2:The higher mind is a thing in itself above the intellect. It is only when something of its power comes down and is modified in the lower mind substance that it acts as part of the intellect. ~ ,
3:It depends on what is meant by the higher buddhi - whether you use the word to mean the higher part of the intellect or the higher Mind. The higher Mind in itself on its own level knows, but when it is involved in the ordinary human intelligence and works under limitations, it often does not know - or it has the idea merely that it must be so but has not the consciousness of its separate existence. The intellect can rise above its ordinary movements and feel itself as a separate power no longer working under the limitations of the vital and physical mind and the senses. It then begins to reflect something of the action of the higher mind but without the full freedom and greater light and truth of the higher mind. ~ Sri Aurobindo, Letters On Yoga - I ,
4:I mean by the Higher Mind a first plane of spiritual [consciousness] where one becomes constantly and closely aware of the Self, the One everywhere and knows and sees things habitually with that awareness; but it is still very much on the mind level although highly spiritual in its essential substance; and its instrumentation is through an elevated thought-power and comprehensive mental sight-not illumined by any of the intenser upper lights but as if in a large strong and clear daylight. It acts as an intermediate state between the Truth-Light above and the human mind; communicating the higher knowledge in a form that the Mind intensified, broadened, made spiritually supple, can receive without being blinded or dazzled by a Truth beyond it. ~ Sri Aurobindo, Letters On Poetry And Art game test3,
5:If we accept the Vedic image of the Sun of Truth, - an image which in this experience becomes a reality, - we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; for though we have applied that word for want of a better to any supra-intellectual direct way of knowing, yet what we actually know as intuition is only one special movement of self-existent knowledge. This new range is its origin; it imparts to our intuitions something of its own distinct character and is very clearly an intermediary of a greater Truth-Light with which our mind cannot directly communicate. At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the Supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, - not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality. This then is the occult link we were looking for; this is the Power that at once connects and divides the supreme Knowledge and the cosmic Ignorance. ~ Sri Aurobindo, The Life Divine Supermind Mind and the Overmind Maya,
6:Many men think and write through inspiration. From where does it come?Many! That is indeed a wonderful thing. I did not think there have been so many.... So?Poets, when they write poems...Ah! Inspirations come from very many different places. There are inspirations that may be very material, there are inspirations that may be vital, there are inspirations that come from all kinds of mental planes, and there are very, very rare inspirations that come from the higher mind or from a still higher region. All inspirations do not come from the same place. Hence, to be inspired does not necessarily mean that one is a higher be- ing.... One may be inspired also to do and say many stupid things!What does "inspired" mean?It means receiving something which is beyond you, which was not within you; to open yourself to an influence which is outside your individual conscious being.Indeed, one can have also an inspiration to commit a murder! In countries where they decapitate murderers, cut off their heads, this causes a very brutal death which throws out the vital being, not allowing it the time to decompose for coming out of the body; the vital being is violently thrown out of the body, with all its impulses; and generally it goes and lodges itself in one of those present there, men half horrified, half with a kind of unhealthy curiosity. That makes the opening and it enters within. Statistics have proved that most young murderers admit that the impulse came to them when they were present at the death of another murderer. It was an "inspiration", but of a detestable kind.Fundamentally it is a moment of openness to something which was not within your personal consciousness, which comes from outside and rushes into you and makes you do something. This is the widest formula that can be given.Now, generally, when people say: "Oh! he is an inspired poet", it means he has received something from high above and expressed it in a remarkable manneR But one should rather say that his inspiration is of a high quality. ~ The Mother, Questions And Answers 1953 ,
7:higher mind or late vision logic ::: Even more rare, found stably in less than 1% of the population and even more emergent is the turquoise altitude.Cognition at Turquoise is called late vision-logic or cross-paradigmatic and features the ability to connect meta-systems or paradigms, with other meta-systems. This is the realm of coordinating principles. Which are unified systems of systems of abstraction to other principles. ... Aurobindo indian sage and philosopher offers a more first-person account of turquoise which he called higher-mind, a unitarian sense of being with a powerful multiple dynamism capable of formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming of all of which a spontaneous inherient knowledge.Self-sense at turquoise is called Construct-aware and is the first stage of Cook-Greuter's extension of Loveigers work on ego-development. The Construct-aware stage sees individuals for the first time as exploring more and more complex thought-structures with awareness of the automatic nature of human map making and absurdities which unbridaled complexity and logical argumentation can lead. Individuals at this stage begin to see their ego as a central point of reference and therefore a limit to growth. They also struggle to balance unique self-expressions and their concurrent sense of importance, the imperical and intuitive knowledge that there is no fundamental subject-object separation and the budding awareness of self-identity as temporary which leads to a decreased ego-desire to create a stable self-identity. Turquoise individuals are keenly aware of the interplay between awareness, thought, action and effects. They seek personal and spiritual transformation and hold a complex matrix of self-identifications, the adequecy of which they increasingly call into question. Much of this already points to Turquoise values which embrace holistic and intuitive thinking and alignment to universal order in a conscious fashion.Faith at Turquoise is called Universalising and can generate faith compositions in which conceptions of Ultimate Reality start to include all beings. Individuals at Turquoise faith dedicate themselves to transformation of present reality in the direction of transcendent actuality. Both of these are preludes to the coming of Third Tier. ~ Essential Integral, L4.1-54 the Higher Mind,
8:This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge. A downpour of inwardly visible Light very usually envelops this action; for it must be noted that, contrary to our ordinary conceptions, light is not primarily a material creation and the sense or vision of light accompanying the inner illumination is not merely a subjective visual image or a symbolic phenomenon: light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy. There is also in this descent the arrival of a greater dynamic, a golden drive, a luminous enthousiasmos of inner force and power which replaces the comparatively slow and deliberate process of the Higher Mind by a swift, sometimes a vehement, almost a violent impetus of rapid transformation. But these two stages of the ascent enjoy their authority and can get their own united completeness only by a reference to a third level; for it is from the higher summits where dwells the intuitional being that they derive the knowledge which they turn into thought or sight and bring down to us for the mind's transmutation. Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude. ... Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of stable lightnings. ~ Sri Aurobindo, The Life Divine ,

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1:It’s hard for the most primal, powerful regions of the mind to abandon habits that were once crucial to the organism’s survival, even when the higher mind recognizes those habits are no longer warranted. ~ Barry Eisler,
2:The lower mind is the instrument of habit, appetite, emotion, sensation, and self-preservation. The higher mind accepts to itself philosophy, religion, and the arts, and contemplates the more refined elements of material existence. ~ Manly P Hall, How to Understand Your Bible,
3:Sadhaka : Should not we have the desire to practise the yoga? Sri Aurobindo : N o . Sadhaka : Then h o w c a n we practise t h e yoga? Sri Aurobindo : You must have the wi l l fo r i t : will and desire are two distinct thing s . You have t o distinguish between true and false movements in the nature and give your consent t o the true ones. Sadhaka : We must use our Buddhi-intellect- for distinguishing the true from the false. Sri Aurobindo : It i s not b y Buddhi or understanding that you per­ ceive these things,- it is b y an inner perception or vision . It is not the intellect but something higher that sees. I t is the Higher Mind in which that inner perception, intuition etc. take ~ Anonymous,
4:The aristocratic interiority is centered on the higher mind, the mens, the ajna chakra, the seat of intellect and intuition that commands the lower soul and the body. To be blunt, that describes the true 'aristocrat if the soul'.

The second is the idea of destiny and the spiritual impetus behind it. A people, family, and son, have certain spiritual qualities at their origin. The purpose of rites and worship was to keep those qualities present in order to project them into the future. The modern mind cuts off the past in order to create a future with no relationship to it. But human nature will not be denied. Instead of being guided by past heroes and sages, able to distinguish good and evil, the deracinated contemporaries will latch onto any spiritual influences at random. Devoid of true identity, they will create factitious identities. ~ Julius Evola,
5:The whole world has been asking for the same these thousands of years. There is, again, the universal dissatisfaction. We make an ideal but we have rushed only half the way after it when we make a newer one. We struggle hard to attain to some goal and then discover we do not want it. This dissatisfaction we are having time after time, and what is there in the mind if there is to be only dissatisfaction? What is the meaning of this universal dissatisfaction? It is because freedom is every man's goal. He seeks it ever, his whole life is a struggle after it. The child rebels against law as soon as it is born. Its first utterance is a cry, a protest against the bondage in which it finds itself. This longing for freedom produces the idea of a Being who is absolutely free. The concept of God is a fundamental element in the human constitution. In the Vedanta, Sat-chit-ânanda (Existence-Knowledge-Bliss) is the highest concept of God possible to the mind. It is the essence of knowledge and is by its nature the essence of bliss. We have been stifling that inner voice long enough, seeking to follow law and quiet the human nature, but there is that human instinct to rebel against nature's laws. We may not understand what the meaning is, but there is that unconscious struggle of the human with the spiritual, of the lower with the higher mind, and the struggle attempts to preserve one's separate life, what we call our "individuality". ~ Swami Vivekananda,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)



37

   1 Yoga
   1 Philosophy
   1 Integral Yoga


   8 The Mother
   7 Sri Aurobindo
   2 Nolini Kanta Gupta


   8 The Mothers Agenda
   5 Letters On Yoga III
   3 Letters On Yoga I
   2 The Synthesis Of Yoga
   2 The Life Divine
   2 Talks
   2 Letters On Yoga II
   2 Essays In Philosophy And Yoga


1.008_-_The_Principle_of_Self-Affirmation, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  These are things which cannot be learned theoretically by the study of books, because very few people have lost everything; we always have something with us. But to experience that moment of reckoning, we must lose everything, even our last strip of cloth; no one should want to even look at our face, as if we are the worst perhaps in the whole of creation. Such should be the condition to come upon us nothing to eat, no food of any kind, no place to lie down, no raiment on the body, everything is horrible at that moment the true nature of a person comes out. Otherwise, whatever self-analysis we will do, it will be an analysis of the false personality. Psychological analysis or yogic investigation conducted by a false mind will produce only false results and, therefore, a very superior type of CID (Central Intelligence Division) agent, who is not involved in the case on hand, is necessary to investigate into the mind someone quite different from and outside the purview of the operation of the involved mind. Such a mind is called the Higher Mind, which is in us. It is this higher mind that has to do what is called the stock-taking of one's own condition.
  

1.02_-_Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  17:the Higher Mind in man is something other, loftier, purer, vaster, more powerful than the reason or logical intelligence. The animal is a vital and sensational being; man, it is said, is distinguished from the animal by the possession of reason. But that is a very summary, a very imperfect and misleading account of the matter. For reason is only a particular and limited utilitarian and instrumental activity that proceeds from something much greater than itself, from a power that dwells in an ether more luminous, wider, illimitable. The true and ultimate, as distinguished from the immediate or intermediate, importance of our observing, reasoning, inquiring, judging intelligence is that it prepares the human being for the right reception and right action of a Light from above which must progressively replace in him the obscure light from below that guides the animal. The latter also has a rudimentary reason, a kind of thought, a soul, a will and keen emotions; even though less developed, its psychology is yet the same in kind as man's. But all these capacities in the animal are automatically moved and strictly limited, almost even constituted by the lower nervous being. All animal perceptions, sensibilities, activities are ruled by nervous and vital instincts, cravings, needs, satisfactions, of which the nexus is the life-impulse and vital desire. Man too is bound, but less bound, to this automatism of the vital nature. Man can bring an enlightened will, an enlightened thought and enlightened emotions to the difficult work of his self-development; he can more and more subject to these more conscious and reflecting guides the inferior function of desire. In proportion as he can thus master and enlighten his lower self, he is mall and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards tile superman; he is on his upward march towards the Divine.
  

1.12_-_The_Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  Before reaching the supramental plane, which is the beginning of the higher hemisphere of existence, the seeker will go through several mental layers or worlds, which Sri Aurobindo has respectively called, in ascending order, the Higher Mind, the illumined mind, the intuitive mind, and the overmind. We may of course use a different terminology, but these four zones correspond to very specific experiences, verifiable by anyone who has the capacity to consciously undertake the ascent.
  
  Theoretically, these four zones of consciousness belong to the Superconscient. We say theoretically, because the superconscious threshold varies with individuals: for some, the Higher Mind or even the illumined mind is not superconscious, but a normal part of their waking consciousness, while for others, the mere reasoning mind is still a remote possibility of inner development; in other words, the line dividing the superconscient from the rest tends to recede upward as our evolution progresses. If the subconscient is our evolutionary past, the Superconscient is our evolutionary future, gradually becoming our normal waking consciousness.
  
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b) the Higher Mind


  
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  But the light is still cold, somewhat hard. It is still a heavy mental substance catching the light from above and mixing it with its own substance, covering it with a thinking layer without even being aware of it, and therefore understanding the light received only after a long process of logicalization, dilution, and fragmentation into pages, words or ideas. Further, the pages and paragraphs of the Higher Mind derive from a single point of light, or a small number of points (this is its own preset conclusion; a small drop of intuition hurriedly digested), and so it goes to a great deal of trouble to eliminate from its development anything that might contradict its conclusion. Indeed, it can open itself to higher planes and receive flashes, but this is not its normal altitude; its mental substance is designed to break down the light. It cannot understand unless it first explains.
  
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  The illumined mind has a different nature. As the Higher Mind gradually accepts silence, it gains access to this region, meaning that its substance gradually clarifies, and what came one drop at a time now comes flowing in: The ground is no longer a general neutrality but pure spiritual ease and happiness upon which the special tones of the aesthetic consciousness come out or from which they arise. This is the first fundamental change.191 The consciousness is filled with a flood of light, often golden, infused with colors that vary with the inner state; this is a luminous irruption. And simultaneously, a state of enthusiasm, in the Greek sense of the word, a sudden awakening as if the whole being were on the alert, immersed in a very fast rhythm and in a brand-new world, with new values; new perspectives, and unexpected associations. The smoke screen of the world is lifted.
  
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  The intuitive mind differs from the illumined mind by its clear transparency. It is quicksilver, skipping barefoot from rock to rock.
  Unlike the Higher Mind, it is not hampered by the mental orthopedic braces that shackle us to the ground, as if knowledge forever depended upon the ponderous volume of our reflections. Knowledge is a flash bursting forth from the silence. It is right there, not really higher or deeper, but just before our eyes, waiting for us to become a little clear.
  

1.2.07_-_Surrender, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Surrender and the Brahmic Condition
  There can be [devotion and surrender on the higher spiritual planes], but it is not inevitable as in the psychic. In the Higher Mind one may be too conscious of identity with the "Brahman" to have devotion or surrender.
  

1.28_-_Supermind,_Mind_and_the_Overmind_Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  6:But once this entry into the inner being is accomplished, the inner Self is found to be capable of an opening, an ascent upwards into things beyond our present mental level; that is the second spiritual possibility in us. The first most ordinary result is a discovery of a vast static and silent Self which we feel to be our real or our basic existence, the foundation of all else that we are. There may be even an extinction, a Nirvana both of our active being and of the sense of self into a Reality that is indefinable and inexpressible. But also we can realise that this self is not only our own spiritual being but the true self of all others; it presents itself then as the underlying truth of cosmic existence. It is possible to remain in a Nirvana of all individuality, to stop at a static realisation or, regarding the cosmic movement as a superficial play or illusion imposed on the silent Self, to pass into some supreme immobile and immutable status beyond the universe. But another less negative line of supernormal experience also offers itself; for there takes place a large dynamic descent of light, knowledge, power, bliss or other supernormal energies into our self of silence, and we can ascend too into higher regions of the Spirit where its immobile status is the foundation of those great and luminous energies. It is evident in either case that we have risen beyond the mind of Ignorance into a spiritual state; but, in the dynamic movement, the resultant greater action of Consciousness-Force may present itself either simply as a pure spiritual dynamis not otherwise determinate in its character or it may reveal a spiritual mind-range where mind is no longer ignorant of the Reality, - not yet a supermind level, but deriving from the supramental Truth-Consciousness and still luminous with something of its knowledge.
  7:It is in the latter alternative that we find the secret we are seeking, the means of the transition, the needed step towards a supramental transformation; for we perceive a graduality of ascent, a communication with a more and more deep and immense light and power from above, a scale of intensities which can be regarded as so many stairs in the ascension of Mind or in a descent into Mind from That which is beyond it. We are aware of a sealike downpour of masses of a spontaneous knowledge which assumes the nature of Thought but has a different character from the process of thought to which we are accustomed; for there is nothing here of seeking, no trace of mental construction, no labour of speculation or difficult discovery; it is an automatic and spontaneous knowledge from a Higher Mind that seems to be in possession of Truth and not in search of hidden and withheld realities. One observes that this Thought is much more capable than the mind of including at once a mass of knowledge in a single view; it has a cosmic character, not the stamp of an individual thinking. Beyond this Truth-Thought we can distinguish a greater illumination instinct with an increased power and intensity and driving force, a luminosity of the nature of Truth-Sight with thought formulation as a minor and dependent activity. If we accept the Vedic image of the Sun of Truth, - an image which in this experience becomes a reality, - we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truthaction, to which we can give in a special sense the name of Intuition; for though we have applied that word for want of a better to any supra-intellectual direct way of knowing, yet what we actually know as intuition is only one special movement of self-existent knowledge. This new range is its origin; it imparts to our intuitions something of its own distinct character and is very clearly an intermediary of a greater Truth-Light with which our mind cannot directly communicate. At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the Supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, - not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality. This then is the occult link we were looking for; this is the Power that at once connects and divides the supreme Knowledge and the cosmic Ignorance.
  8:In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light. Even, it is by the projection of this luminous Overmind corona that the diffusion of a diminished light in the Ignorance and the throwing of that contrary shadow which swallows up in itself all light, the Inconscience, became at all possible. For Supermind transmits to Overmind all its realities, but leaves it to formulate them in a movement and according to an awareness of things which is still a vision of Truth and yet at the same time a first parent of the Ignorance. A line divides Supermind and Overmind which permits a free transmission, allows the lower Power to derive from the higher Power all it holds or sees, but automatically compels a transitional change in the passage. The integrality of the Supermind keeps always the essential truth of things, the total truth and the truth of its individual self-determinations clearly knit together; it maintains in them an inseparable unity and between them a close interpenetration and a free and full consciousness of each other: but in Overmind this integrality is no longer there. And yet the Overmind is well aware of the essential Truth of things; it embraces the totality; it uses the individual self-determinations without being limited by them: but although it knows their oneness, can realise it in a spiritual cognition, yet its dynamic movement, even while relying on that for its security, is not directly determined by it. Overmind Energy proceeds through an illimitable capacity of separation and combination of the powers and aspects of the integral and indivisible all-comprehending Unity. It takes each Aspect or Power and gives to it an independent action in which it acquires a full separate importance and is able to work out, we might say, its own world of creation. Purusha and Prakriti, Conscious Soul and executive Force of Nature, are in the supramental harmony a two-aspected single truth, being and dynamis of the Reality; there can be no disequilibrium or predominance of one over the other. In Overmind we have the origin of the cleavage, the trenchant distinction made by the philosophy of the Sankhyas in which they appear as two independent entities, Prakriti able to dominate Purusha and cloud its freedom and power, reducing it to a witness and recipient of her forms and actions, Purusha able to return to its separate existence and abide in a free self-sovereignty by rejection of her original overclouding material principle. So with the other aspects or powers of the Divine Reality, One and Many, Divine Personality and Divine Impersonality, and the rest; each is still an aspect and power of the one Reality, but each is empowered to act as an independent entity in the whole, arrive at the fullness of the possibilities of its separate expression and develop the dynamic consequences of that separateness. At the same time in Overmind this separateness is still founded on the basis of an implicit underlying unity; all possibilities of combination and relation between the separated Powers and Aspects, all interchanges and mutualities of their energies are freely organised and their actuality always possible.

1.3.03_-_Quiet_and_Calm, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
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  Always get back to quietude. It is through the quietude that the right attitude and understanding and movements come back. It is natural for the lower vital to be made up of feelings, impulses and desires and to be attached to outer things - but that is only a part of you. There is also the psychic and the Higher Mind and higher vital which only need quietude and the help of the
  Force and Peace behind them to come forward more strongly and dominate over the lower vital and help to change it.

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  M.: Maharshi has no doubts to be cleared.
  D.: Well, I consider the goal to be the realisation by the lower mind of the Higher Mind so that the Kingdom of Heaven might endure here on earth. The lower mind is incomplete and it must be made perfect by realisation of the Higher Mind.
  M.: So then you admit a lower mind which is incomplete and which seeks realisation of the higher so that it may become perfect. Is that lower mind apart from the Higher Mind? Is it independent of the other?
  D.: The Kingdom of Heaven was brought down on Earth by Jesus
  Christ. I consider Him to be the Kingdom personified. I want everyone to realise the same. He said: I am hungry with other mens hunger; and so on. Mutual partnership in pleasure and pain is the Kingdom of Heaven. If that Kingdom is universalised everyone will feel at one with the rest.
  M.: You speak of the differences between the lower and the Higher Minds, pleasures and pains. What becomes of these differences in your sleep?
  D.: But I want to be wide awake.

1.450_-_1.500_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  
  D.: Well, I consider the goal to be the realisation by the lower mind of the Higher Mind so that the Kingdom of Heaven might endure here on earth. The lower mind is incomplete and it must be made perfect by realisation of the Higher Mind.
  
  M.: So then you admit a lower mind which is incomplete and which seeks realisation of the higher so that it may become perfect. Is that lower mind apart from the Higher Mind? Is it independent of the other?
  D.: The Kingdom of Heaven was brought down on Earth by Jesus
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  M.: You speak of the differences between the lower and the Higher Minds, pleasures and pains. What becomes of these differences in your sleep?
  D.: But I want to be wide awake.

2.1.02_-_Classification_of_the_Parts_of_the_Being, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
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  The inner consciousness means the inner mind, inner vital, inner physical and behind them the psychic which is their inmost being. But the inner mind is not the Higher Mind; it is more in touch with the universal forces and more open to the higher consciousness and capable of an immensely deeper and larger range of action than the outer or surface mind - but it is of the same essential nature. The higher consciousness is that above the ordinary mind and different from it in its workings; it ranges from higher mind through illumined mind, intuition and overmind up to the border line of the supramental.
  

2.1.02_-_Nature_The_World-Manifestation, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  
  The Supreme is not manifest to our minds encased in matter; numberless superphysical planes separate our terrestrial consciousness from all direct touch of our Source, and there can be no question of an unveiled immediate intimate presence and guidance of that Ineffable. And yet the Divine Consciousness and Force, the everlasting Chitshakti, the original Power, the transcendent and eternal Mother, because she holds the Supreme concealed in her, can put us into some kind of touch with that inexpressible Glory and communicate to us a highest Will and its consequence. This cannot be done through the mind; for the thinking mind can only form some inadequate and quite abstract conception of an Absolute or a supreme Person or an impersonal Principle or Presence. And even the Higher Mind that experiences returns only a pale reflection of Sachchidananda which it takes for that Ineffable or a vague sense of the Eternal or the Infinite. It cannot lay hold upon That and it cannot enter, for if it tries, either that vanishes from it or itself it disappears in a featureless trance, extinction, annihilation, void or dissolution, nirvikalpa samadhi, nirvana, vinasha, shunya, laya. But what the mind cannot do, the soul and a great secret Overmind
  [can.]

2.26_-_The_Ascent_towards_Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Large aspects of truth come into view in which the ascending Mind, if it chooses, can dwell with satisfaction and, after its former manner, live in them as in a structure; but if progress is to be made, these structures can constantly expand into a larger structure or several of them combine themselves into a provisional greater whole on the way to a yet unachieved integrality. In the end there is a great totality of truth known and experienced but still a totality capable of infinite enlargement because there is no end to the aspects of knowledge, nastyanto vistarasya me.
  This is the Higher Mind in its aspect of cognition; but there is also the aspect of will, of dynamic effectuation of the Truth: here we find that this greater more brilliant Mind works always on the rest of the being, the mental will, the heart and its feelings, the life, the body, through the power of thought, through the ideaforce. It seeks to purify through knowledge, to deliver through knowledge, to create by the innate power of knowledge. The idea is put into the heart or the life as a force to be accepted and worked out; the heart and life become conscious of the idea and respond to its dynamisms and their substance begins to modify itself in that sense, so that the feelings and actions become the vibrations of this higher wisdom, are informed with it, filled with the emotion and the sense of it: the will and the life impulses are similarly charged with its power and its urge of self-effectuation; even in the body the idea works so that, for example, the potent thought and will of health replaces its faith in illness and its consent to illness, or the idea7 of strength calls in the substance, power, motion, vibration of strength; the idea generates the force and form proper to the idea and imposes it on our substance of mind, life or matter. It is in this way that the first working proceeds; it charges the whole being with a new and superior consciousness, lays a foundation of change, prepares it for a superior truth of existence.
  It has here to be emphasised, in order to obviate a natural misconception which can easily arise when the superior power of the higher forces is first perceived or experienced, that these higher forces are not in their descent immediately all-powerful as they would naturally be in their own plane of action and in their own medium. In the evolution in Matter they have to enter into a foreign and inferior medium and work upon it; they encounter there the incapacities of our mind and life and body, meet with the unreceptiveness or blind refusal of the Ignorance, experience the negation and obstruction of the Inconscience. On their own level they work upon a basis of luminous consciousness and luminous substance of being and are automatically effective; but here they have to encounter an already and strongly formed foundation of Nescience, - not only the complete nescience of Matter, but the modified nescience of mind and heart and life.
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  This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge. A downpour of inwardly visible Light very usually envelops this action; for it must be noted that, contrary to our ordinary conceptions, light is not primarily a material creation and the sense or vision of light accompanying the inner illumination is not merely a subjective visual image or a symbolic phenomenon: light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy.
  There is also in this descent the arrival of a greater dynamic, a golden drive, a luminous "enthousiasmos" of inner force and power which replaces the comparatively slow and deliberate process of the Higher Mind by a swift, sometimes a vehement, almost a violent impetus of rapid transformation.
  The Illumined Mind does not work primarily by thought, but by vision; thought is here only a subordinate movement expressive of sight. The human mind, which relies mainly on thought, conceives that to be the highest or the main process of knowledge, but in the spiritual order thought is a secondary and a not indispensable process. In its form of verbal thought, it can almost be described as a concession made by Knowledge to the Ignorance, because that Ignorance is incapable of making truth wholly lucid and intelligible to itself in all its extent and manifold implications except through the clarifying precision of significant sounds; it cannot do without this device to give to ideas an exact outline and an expressive body. But it is evident that this is a device, a machinery; thought in itself, in its origin on the higher levels of consciousness, is a perception, a cognitive seizing of the object or of some truth of things which is a powerful but still a minor and secondary result of spiritual vision, a comparatively external and superficial regard of the self upon the self, the subject upon itself or something of itself as object for all there is a diversity and multiplicity of the self.
  --
  Thought creates a representative image of Truth; it offers that to the mind as a means of holding Truth and making it an object of knowledge; but the body itself of Truth is caught and exactly held in the sunlight of a deeper spiritual sight to which the representative figure created by thought is secondary and derivative, powerful for communication of knowledge, but not indispensable for reception or possession of knowledge.
  A consciousness that proceeds by sight, the consciousness of the seer, is a greater power for knowledge than the consciousness of the thinker. The perceptual power of the inner sight is greater and more direct than the perceptual power of thought: it is a spiritual sense that seizes something of the substance of Truth and not only her figure; but it outlines the figure also and at the same time catches the significance of the figure, and it can embody her with a finer and bolder revealing outline and a larger comprehension and power of totality than thought-conception can manage. As the Higher Mind brings a greater consciousness into the being through the spiritual idea and its power of truth, so the Illumined Mind brings in a still greater consciousness through a Truth Sight and Truth Light and its seeing and seizing power. It can effect a more powerful and dynamic integration; it illumines the thought-mind with a direct inner vision and inspiration, brings a spiritual sight into the heart and a spiritual light and energy into its feeling and emotion, imparts to the life-force a spiritual urge, a truth inspiration that dynamises the action and exalts the life movements; it infuses into the sense a direct and total power of spiritual sensation so that our vital and physical being can contact and meet concretely, quite as intensely as the mind and emotion can conceive and perceive and feel, the Divine in all things; it throws on the physical mind a transforming light that breaks its limitations, its conservative inertia, replaces its narrow thought-power and its doubts by sight and pours luminosity and consciousness into the very cells of the body. In the transformation by the Higher Mind the spiritual sage and thinker would find his total and dynamic fulfilment; in the transformation by the Illumined Mind there would be a similar fulfilment for the seer, the illumined mystic, those in whom the soul lives in vision and in a direct sense and experience: for it is from these higher sources that they receive their light and to rise into that light and live there would be their ascension to their native empire.
  But these two stages of the ascent enjoy their authority and can get their own united completeness only by a reference to a third level; for it is from the higher summits where dwells the intuitional being that they derive the knowledge which they turn into thought or sight and bring down to us for the mind's transmutation. Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude.
  --
  When the higher descends into the lower consciousness, it alters the lower but is also modified and diminished by it; when the lower ascends, it is sublimated but at the same time qualifies the sublimating substance and power. This interaction creates an abundant number of different intermediate and interlocked degrees of the force and consciousness of being, but it also makes it difficult to bring about a complete integration of all the powers under the full control of any one power. For this reason there is not actually a series of simple clear-cut and successive stages in the individual's evolution; there is instead a complexity and a partly determinate, partly confused comprehensiveness of the movement. The soul may still be described as a traveller and climber who presses towards his high goal by step on step, each of which he has to build up as an integer but must frequently redescend in order to rebuild and make sure of the supporting stair so that it may not crumble beneath him: but the evolution of the whole consciousness has rather the movement of an ascending ocean of Nature; it can be compared to a tide or a mounting flux, the leading fringe of which touches the higher degrees of a cliff or hill while the rest is still below. At each stage the higher parts of the nature may be provisionally but incompletely organised in the new consciousness while the lower are in a state of flux or formation, partly moving in the old way though influenced and beginning to change, partly belonging to the new kind but still imperfectly achieved and not yet firm in the change. Another image might be that of an army advancing in columns which annexes new ground, while the main body is still behind in a territory overrun but too large to be effectively occupied, so that there has to be a frequent halt and partial return to the traversed areas for consolidation and assurance of the hold on the occupied country and assimilation of its people. A rapid conquest might be possible, but it would be of the nature of an encampment or a domination established in a foreign country; it would not be the assumption, total assimilation, integration needed for the entire supramental change.
  This entails certain consequences which modify the clear successions of the evolution and prevent it from following the cleanly determined and firmly arranged course which our logical intelligence demands from Nature but seldom gets from her. As life and mind begin to appear when the organisation of Matter is sufficient to admit them but the more complex and perfect organisation of Matter comes with the evolution of life and mind, as mind appears when life is sufficiently organised to admit of a developed vibration of consciousness but life receives its full organisation and development only after mind can act upon it, as the spiritual evolution begins when man as mind is capable of the movements of spirituality but mind also rises to its own highest perfection by the growth of the intensities and luminosities of the spirit, so it is with this higher evolution of the ascending powers of the Spirit. As soon as there is a sufficient spiritual development, something of intuition, illumination of the being, the movements of the higher spiritual grades of Consciousness begins to manifest, - sometimes one, sometimes the other or all together, and they do not wait for each power in the series to complete itself before a higher power comes into action. An Overmind light and power may descend in some sort, create a partial form of itself in the being and take a leading part or supervise or intervene while the intuitive and illumining mind and higher mind are still incomplete; these would then remain in the whole, acting along with the greater Power, often penetrated or sublimated by it or rising into it to form a greater or overmind intuition, a greater or overmind illumination, a greater or overmind spiritual thinking. This intricate action takes place because each descending power by its intensity of pressure on the nature and uplifting effect makes the being already capable of a still higher invasion before that earlier power itself is complete in its self-formation; but also it happens because the work of assumption and transformation of the lower nature can with difficulty be done if a higher and higher intervention does not take place. The illumination and the higher thought need the help of the intuition, the intuition needs the help of the overmind to combat the darkness or ignorance in which they labour and to give them their own fullness. Still, it is not possible in the end for the overmind status and integration to be complete until the Higher Mind and the illumined mind have been integrated and taken up into the intuition and the intuition itself subsequently integrated and taken up into the all-enlarging and all-sublimating overmind energy. The law of the gradation has to be satisfied even in the complexity of the process of evolutionary Nature.
  A further cause of complexity arises from the need of integration itself; for the process is not only an ascent of the soul to a higher status, but a descent of the higher consciousness so gained to take up and transform the inferior nature. But this nature has a density of previous formation which resists and obstructs the descent; even when the higher power has broken the barrier and descended and is at work, we have seen that the nature of the Ignorance resists and obstructs the working, that it either strives to refuse transformation altogether or tries to modify the new power into some conformity with its own workings, or even throws itself upon it to seize and degrade and enslave it to its own way of action and lower purpose. Ordinarily, in their task of assumption and assimilation of this difficult stuff of Nature, the higher powers descend first into the mind and occupy the mind centres because these are nearest to themselves in intelligence and knowledge-power; if they descend first into the heart or into the vital being of force and sensation, as they sometimes do because these happen to be in some individuals more open and call them first, the results are more mixed and dubious, imperfect and insecure than if things happen in the logical order. But, even in its normal working when it takes up the being part by part in the natural order of descent, the descending power is not able to bring about a total occupation and transformation of each before it goes farther. It can only effect a general and incomplete occupation, so that the workings of each remain still partly of the new higher, partly of a mixed, partly of the old unchanged lower order. All the mind in its whole range cannot be transmuted at once, for the mind centres are not a region isolated from the rest of the being; the mind action is penetrated by the action of the vital and physical parts, and in those parts themselves are lower formations of mind, a vital mind, a physical mind, and these have to be changed before there can be an entire transformation of the mental being. The higher transforming power has, therefore, to descend, as soon as may be and without waiting for an integral mental change, into the heart so as to occupy and change the emotional nature, and afterwards into the inferior vital centres to occupy and change the whole vital and kinetic and sensational nature, and, finally, into the physical centres so as to occupy and change the whole physical nature. But even this finality is not final, for there are still left the subconscient parts and the inconscient foundation.

2.3.04_-_The_Higher_Planes_of_Mind, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  The Higher Planes and Higher Consciousness
  The higher planes are the Higher Mind, illumined, intuitive, overmind, supermind. The psychic, mind, vital, physical belong to the ordinary manifestation.
  
  *
  The planes and the body are not the same. Above the head are seen all the planes from the overmind down to the Higher Mind, but this is only a correlation in the consciousness - not an actual location in space.
  
  --
  *
  The substance of knowledge is the same [in the Higher Mind and the illumined mind], but the Higher Mind gives only the substance and form of knowledge in thought and word - in the illumined mind there begins to be a peculiar light and energy and ananda of knowledge which grows as one rises higher in the scale or else as the knowledge comes from a higher and higher source. This light etc. are still rather diluted and diffused in the illumined mind; it becomes more and more intense, clearly defined, dynamic and effective on the higher planes, so much so as to change always the character and power of the knowledge.
  
  the Higher Mind
  the Higher Mind is a thing in itself above the intellect. It is only when something of its power comes down and is modified in the lower mind substance that it acts as part of the intellect.
  
  *
  It depends on what is meant by the higher buddhi - whether you use the word to mean the higher part of the intellect or the Higher Mind. the Higher Mind in itself on its own level knows, but when it is involved in the ordinary human intelligence and works under limitations, it often does not know - or it has the
  
  --
  165
   idea merely that it must be so but has not the consciousness of its separate existence. The intellect can rise above its ordinary movements and feel itself as a separate power no longer working under the limitations of the vital and physical mind and the senses. It then begins to reflect something of the action of the Higher Mind but without the full freedom and greater light and truth of the Higher Mind.
  

2.3.06_-_The_Mind, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  The Mind Proper
  Above the physical mind and the vital mind is the mental intelligence, the mind proper. Beyond the ordinary thinking mind or intellect is the Higher Mind; beyond the Higher Mind is the illumined mind and beyond that is the intuitive mind. Above the intuitive mind are the Intuition and the Overmind.
  
  --
  Afterwards knowledge begins to come from the higher planes
  - the Higher Mind to begin with, and this creates a new action of thought and perception which replaces the ordinary mental.
  

2.3.06_-_The_Mother's_Lights, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  That means the light of the divine consciousness (the Mother's
  Consciousness, white light) in the vital. Blue is the Higher Mind, gold the divine Truth. So it is the vital with the light of the Higher Mind and the divine Truth in it emanating the Mother's light.
  
  --
  *
  One night I found a vast light, yellowish white, cool and peaceful, coming down from above. Is this the light of the Higher Mind consciousness or of some spiritual consciousness?
  

4.05_-_The_Instruments_of_the_Spirit, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The nervous action of the psychic Prana is most obvious in our purely sensational mentality. This nervous mentality pursues indeed all the action of the inner instrument and seems often to form the greater part of things other than sensation. The emotions are especially assailed and have the pranic stamp; fear is even more of a nervous sensation than an emotion, anger is largely or often a sensational response translated into terms of emotion. Other feelings are more of the heart, more inward, but they ally themselves to the nervous and physical longings or outward-going impulses of the psychic Prana. Love is an emotion of the heart and may be a pure feeling, -- all mentality, since we are embodied minds, must produce, even thought produces, some kind of life effect and some response in the stuff of body, but they need not for that reason be of a physical nature, -- but the heart's love allies itself readily with a vital desire in the body. This physical element may be purified of that subjection to physical desire which is called lust, it may become love using the body for a physical as well as a mental and spiritual nearness; but love may, too, separate itself from all, even the most innocent physical element, or from all but a shadow of it, and be a pure movement to union of soul with soul, psyche with psyche. Still the proper action of the sensational mind is not emotion, but conscious nervous response and nervous feeling and affection, impulse of the use of physical sense and body for some action, conscious vital craving and desire. There is a side of receptive response, a side of dynamic reaction. These things get their proper normal use when the Higher Mind is not mechanically subject to them, but controls and regulates their action. But a still higher state is when they undergo a certain transformation by the conscious will of the spirit which gives its right and no longer its wrong or desire form of characteristic action to the psychic Prana.
  
  --
  
  The nervous action of the psychic Prana is most obvious in our purely sensational mentality. This nervous mentality pursues indeed all the action of the inner instrument and seems often to form the greater part of things other than sensation. The emotions are especially assailed and have the pranic stamp; fear is even more of a nervous sensation than an emotion, anger is largely or often a sensational response translated into terms of emotion. Other feelings are more of the heart, more inward, but they ally themselves to the nervous and physical longings or outward-going impulses of the psychic Prana. Love is an emotion of the heart and may be a pure feeling, -- all mentality, since we are embodied minds, must produce, even thought produces, some kind of life effect and some response in the stuff of body, but they need not for that reason be of a physical nature, -- but the heart's love allies itself readily with a vital desire in the body. This physical element may be purified of that subjection to physical desire which is called lust, it may become love using the body for a physical as well as a mental and spiritual nearness; but love may, too, separate itself from all, even the most innocent physical element, or from all but a shadow of it, and be a pure movement to union of soul with soul, psyche with psyche. Still the proper action of the sensational mind is not emotion, but conscious nervous response and nervous feeling and affection, impulse of the use of physical sense and body for some action, conscious vital craving and desire. There is a side of receptive response, a side of dynamic reaction. These things get their proper normal use when the Higher Mind is not mechanically subject to them, but controls and regulates their action. But a still higher state is when they undergo a certain transformation by the conscious will of the spirit which gives its right and no longer its wrong or desire form of characteristic action to the psychic Prana.
  

4.0_-_NOTES_TO_ZARATHUSTRA, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  Mankind must surpass itself, as the Greeks did--and no fleshless
  fantasies must be indulged. the Higher Mind which is associated with a
  sickly and nervous character must be suppressed. The goal: the higher

4.1.2.03_-_Preparation_for_the_Supramental_Change, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  
  Most, even in doing Yoga, live in the mind, vital, physical, lit up occasionally or to some extent by the Higher Mind and by the illumined mind; but to prepare for the supramental change it is necessary (as soon as, personally, the time has come) to open up to the Intuition and the Overmind, so that these may make the whole being and the whole nature ready for the supramental change. Allow the consciousness quietly to develop and widen, and the knowledge of these things will progressively come.
  

4.3.1.07_-_The_Self_Experienced_on_Various_Planes, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  *
  The Self is met first on the level of the Higher Mind, but it is not
  limited to one station - it is usually felt as something outspread
  --
  A complete silence makes realisation of the Self more possible
  - but that can be had on the Higher Mind level far below
  Overmind.

4.3.2.04_-_Degrees_in_the_Higher_Consciousness, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  The Self governs the diversity of its creation by its unity on all
  the planes from the Higher Mind upwards, for there some realisation or vision of the One Truth or the Universal is the natural
  frame and basis of the whole consciousness. But the higher one
  --
  perfectly put in their proper place, more luminously utilisable. A
  clear spacious thought-knowledge in the Higher Mind becomes a
  mass of illuminations in the Illumined Mind and heightens into

4.3.2.06_-_Levels_of_the_Higher_Mind, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  object:4.3.2.06 - Levels of the Higher Mind
  class:chapter
  --
  What you see is perfectly correct. These three are three levels of
  the Higher Mind - on the lowest the consciousness is in connection with the Divine not directly but through the touch of the
  Light, Peace, Power and Knowledge, on the second it is in the

4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  one has so prepared oneself that one can rise above the head to
  the Self in the Higher Mind. It was the point you had reached
  but could not confirm before the difficulties came in from the

5.03_-_The_Divine_Body, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The Supramental Manifestation upon Earth
   are not ready for the higher life or not yet ready for a complete spiritual living. In all who aspired to it but could not yet take it up in its fullness sex will have to be refined, submit to the spiritual or psychic impulse and a control by the Higher Mind and the higher vital and shed all its lighter, frivolous or degraded forms and feel the touch of the purity of the ideal. Love would remain, all forms of the pure truth of love in higher and higher steps till it realised its highest nature, widened into universal love, merged into the love of the Divine. The love of man and woman would also undergo that elevation and consummation; for all that can feel a touch of the ideal and the spiritual must follow the way of ascent till it reaches the divine Reality. The body and its activities must be accepted as part of the divine life and pass under this law; but, as in the other evolutionary transitions, what cannot accept the law of the divine life cannot be accepted and must fall away from the ascending nature.
  

5.08_-_Supermind_and_Mind_of_Light, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  
  There is a further limitation or change of characteristic action at each step downwards from Overmind to Intuition, from Intuition to Illumined Mind, from Illumined Mind to what I have called the Higher Mind: the Mind of Light is a transitional passage by which we can pass from supermind and superhumanity to an illumined humanity. For the new humanity will be capable of at least a partly divinised way of seeing and living because it will live in the light and in knowledge and not in the obscuration of the Ignorance.
  

7.02_-_The_Mind, #Words Of The Mother II, #The Mother, #Integral Yoga
  *
  Voice of the Higher Mind: in quest of Truth.
  

Agenda_Vol_10, #The Mothers Agenda, #The Mother, #Integral Yoga
  I'll try.
  That place where I used to see you was an experience of the Higher Mind, just above the mind, and
  since the mind left I have stopped having that experience. But this, here [the physical level] is fully

Agenda_Vol_11, #The Mothers Agenda, #The Mother, #Integral Yoga
  If we could explain this difference of understanding, it would explain the difference between the mental
  functioning (even the Higher Mind, the highest intellectual functioning) and the functioning of the
  divine Consciousness.... I feel it, but... (Mother tries to explains, then gives up).

Agenda_Vol_12, #The Mothers Agenda, #The Mother, #Integral Yoga
  Yes.
  Because otherwise all the rest seems to me like a fabrication of the Higher Mind.
  Yes, thats right.
  --
  For me its like the bankruptcy of the whole teaching. The whole teaching seems like a fabrication
  of the Higher Mind and nothing more something that has no concrete reality.
  Mon petit....

Agenda_Vol_2, #The Mothers Agenda, #The Mother, #Integral Yoga
  'descent'; you have the feeling of rising up only at the very start, while leaving the terrestrial
  consciousness and emerging into the Higher Mind. But once you have gone beyond that, there's no
  notion of rising; there's a sense, instead, of a sort of inner transformation.
  --
  I think the problem arises only when you try to see and understand with the mental consciousness,
  even with the Higher Mind.
  I am telling you this because, as soon as I got your letter, I replied with what I'll read to you now;

Agenda_Vol_3, #The Mothers Agenda, #The Mother, #Integral Yoga
  
  one's way to invite trouble. First, one should make the Higher Mind and vital strong and firm and full of
  light and peace from above; afterwards one can open up or even dive into the subconscious with more
  --
  I have experienced this hundreds and hundreds of times: one has a deep, true experience, but the
  mind, even the Higher Mind, immediately latches onto it (usually it's the Higher Mind) and very actively
  makes its OWN thing out of the experience, thus bringing in its own distortion.
  --
  This has never happened before, it's brand-new. Before, there was always that Power transmitted
  through the Higher Mind (what Sri Aurobindo calls the Overmind); it was up there, dissolving,
  dispersing, changing, doing a whole lot of work, without any difficulty, effortlessly (gesture above the
  --
  out through the top of the head.
  It's the opening to the Higher Mind.
  It's more like part of the kundalini method. It's not an exteriorization, but the mental opening to
  --
  various planes of consciousness. Mother interrupts him to add.)
  Somewhere in the overmind (beyond the Higher Mind and from the overmind onwards), things are
  luminous IN THEMSELVES. Light doesn't have to strike them: things themselves are luminous. And
  --
  It's something that can be very concretely sensed, if we stop seeing things the way we usually do.
  Many of these aphorisms were surely written at a time when the Higher Mind suddenly surged into
  the Supermind. It hasn't yet forgotten how things look in the ordinary way, but it now sees how they are

Agenda_Vol_4, #The Mothers Agenda, #The Mother, #Integral Yoga
  which must be truly blue, not too light, but it must be a bright blue. Not too light because there are
  three consecutive blues: there is the blue of the Mind, and then comes the Higher Mind, which is paler,
  and then the Illumined Mind, which is the color of the flag [Mother's flag], a silver blue, but naturally
  --
  Because it's very material - the brain is material! It's just a little less mechanical than the cellular mind.
  But it Is material; it isn't the Higher Mind, certainly: it's a mind confined to the body (same gesture to
  the temples). But the mind I was speaking of, the body-mind, is EVERYWHERE, in every cell: every
  --
  out (the key hasn't been found yet), or the assurance that we will get out.
  I'm not speaking of things of the Higher Mind, because there the key to the way out was found long
  ago, a long time ago: I mean down below, in the material world - the material world. That's why all
  --
  
  well, she was pale blue (that is to say, a being of the Higher Mind, a force of Nature in the Higher Mind),
  I know her very well, she is very often with me. She explained to me her difficulties and I explained to

Agenda_Vol_6, #The Mothers Agenda, #The Mother, #Integral Yoga
  peace. And then if in this mind, too, which vibrates and vibrates, fidgets all the time (really like a
  monkey), if you can bring into it... it's a Peace that doesn't come through the Higher Mind: it's a Peace
  that acts DIRECTLY in this material vibration - a Peace in which everything relaxes.

Agenda_Vol_9, #The Mothers Agenda, #The Mother, #Integral Yoga
  a Whole diversifying into innumerable forms).
  In other words, that experience one generally has in the Higher Mind, in the psychic, is now the
  body's - it's the body in its cellular constitution that has it. It had that experience this morning: That

Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness, #unset, #Sri Aurobindo, #Integral Yoga
  In Sri Aurobindos words
  I mean by the Higher Mind a first plane of spiritual consciousness where one becomes
  constantly and closely aware of the Self, the One everywhere and knows and sees things
  --
  
  and deliberate process of the Higher Mind by a swift, sometimes a vehement, almost a violent
  impetus of rapid transformation.86
  --
  thinker. The perceptual power of the inner sight is greater and more direct than the
  perceptual power of thought.As the Higher Mind brings a greater consciousness into the
  being through the spiritual idea and its power of truth, so the Illumined Mind brings in a
  --
  In Sri Aurobindos words
  [the Higher Mind and the Illumined Mind] enjoy their authority and can get their own
  united completeness only by a reference to a third level; for it is from the higher summits

Evening_Talks_With_Sri_Aurobindo, #Talks With Sri Aurobindo, #Sri Aurobindo, #Integral Yoga
  
  Sri Aurobindo: It is not by Buddhi or understanding that you perceive these things, it is by an inner perception or vision. It is not the intellect but something higher that sees. It is the Higher Mind in which that inner perception, intuition etc. takes place.
  
  --
  
  Sri Aurobindo: Through the Higher Mind.
  
  --
  
  Sri Aurobindo: What do you mean? The brain is not the seat of thinking! It is the mind that thinks, the brain only reacts to it. There is a parallelism between the movements of the brain and those of the Higher Mind. But the brain is only a communicating channel, it is only a support for the higher activity. If the mind is passive it receives things from above from the Higher Mind and passes them on to the brain.
  
  --
  
  Sri Aurobindo: If you mean the intellectual mind it has a very little part though it, too, has a part. The whole process is very complicated. The first impulse is given by the vital and then there is communication with the Higher Mind the intuitive faculty. Then something from there comes down to the heart and the artist again takes it up into the mind, and gives expression to it.
  
  --
  
  Sri Aurobindo: There are hostile powers that do not want the manifestation of this Higher Tower. The more you progress the more they become furious and try attack you. Secondly, it is not the highest Supramental Power itself that is working in the beginning. It presses down upon the mind and through the movement of the Higher Mind it shows the ignorance and the imperfections.
  
  --
  
  Sri Aurobindo: Why not? There can be anger, like Durvasas or sex. You have not heard of the fall of Rishis through anger or through sex? The Yogis pass beyond the stage of good and evil. Ordinary questions of morality dont arise in them. They look upon outer nature as a child behaving according to its wants. I think Xs fall came in that way. He had gone into the Higher Mind, I do not know, if not even to the overmind state; he used to be guided by an inner voice which he accepted as the voice of the Divine and did everything in the light of that voice. When people were asking him about his conduct I am told he replied that it was by the voice of God and that every Siddha had done that. You have heard of Agymananda Swami who went to London? He was arrested in England for making love to girls.
  
  --
  
  Sri Aurobindo: Yes, but you can have the experience of the Cosmic Consciousness on any other level of consciousness also. Generally, you have it on the level of the Higher Mind where you feel the two aspects static and dynamic as separate. But as you go above, you find the Overmind overreaches all the other levels and there the two aspects are gathered together and combined in the same consciousness (turning to X) So you see, Hitler is responsible so long as he does not feel that he is not Hitler.
  

Talks_With_Sri_Aurobindo_1, #unset, #Sri Aurobindo, #Integral Yoga
  it wants, and not bother to harmonise it with the inner being. There is also
  the danger of self-deception. A Yogi may go into the Higher Mind, perhaps
  even touch the Overmind, and yet have a sexual fall. He may think he is

The_Coming_Race_Contents, #The Coming Race, #Nolini Kanta Gupta, #Integral Yoga
  belonging to the earth alone. All the inhabitants of the
  higher worlds the Higher Mind, the Overmind and
  other domains do not have the psychic being. Naturally,

The_Riddle_of_this_World, #unknown, #Sri Aurobindo, #Integral Yoga
  divine consciousness into earth matter. When it not only touches the
  psychic but fuses with the Higher Mind, it is able to come into contact
  with and obey a greater light and knowledge. Ordinarily, the vital is
  --
  ignorant for a better action or a perfect guidance. But when the vital is
  in contact with the Higher Mind, it is possible for it to be guided by a
  greater light and knowledge, by a higher intuition and inspiration, a
  --
  But this too is not sufficient for the divine life. To come into contact
  with the Higher Mind consciousness is not enough, it is only an
  indispensable stage. There must be a descent of the Divine Force from
  --
  these experiences are penetrated and on which they seem to rest their
  claim to truth are not of the Overmind, but of the Higher Mind or
  sometimes of the illumined Mind; but they are mixed with suggestions

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