Paragraph 19 & Synopsis

Study Notes


     For the Self still regards itself as one in all and all things as becomings in itself and of itself; the Lord still knows his Force as himself in act and every being as himself in soul and himself in form; it is still his own being that the Enjoyer enjoys, even though in a multiplicity. The one real change has been an unequal concentration of consciousness and a multiple distribution of force. There is a practical distinction in consciousness, but there is no essential difference of consciousness or true division in its vision of itself.


     We have seen in the earlier paragraph that there is a great Ignorance (Avidya) in multiplicity with the all-pervading Supermind in its apprehending consciousness. Yet the Self is present in all things even in multiplicity. The Self sees itself present in all; it sees all things as its own Self; it sees all things in itself. The Lord knows his Force as himself in act. He sees every being as himself in soul and himself in form. Even in multiplicity it is his own being that the Enjoyer enjoys.
     In multiplicity there is an unequal concentration of consciousness and multiple distribution of force. There is a practical distinction in consciousness. But there is essential difference of consciousness. There is no true division in its vision of itself.

The Truth-consciousness has arrived at a position which prepares our mentality, but is not yet that of our mentality. And it is this that we must study in order to seize Mind at its origin, at the point where it makes its great lapse from the high and vast wideness of the Truth-consciousness into the division and the ignorance. Fortunately, this apprehending Truth-consciousness5 is much more facile to our grasp by its nearness to us, by its foreshadowing of our mental operations than the remoter realisation that we have hitherto been struggling to express in our inadequate language of the intellect. The barrier that has to be crossed is less formidable.

5 prajnana.


     It is the Truth-consciousness that is preparing our mental consciousness. Yet it still differs from our mentality. It is this fact that we must study in order to arrive at the origin of Mind. We must focus our attention on the point from which the Mind makes its great lapse from Truth-consciousness. It is the point at which the Mind falls from high and vast wideness of the Truth-consciousness into the division and ignorance.
     This apprehending Truth-consciousness is much easier to our grasp as it is near to us. Our mental operations are indicated to us beforehand by it. The comprehending status of Truth-consciousness is remote from us. We are trying to express it in the inadequate language of our intellect. The barrier between our mental consciousness and the apprehending Truth-consciousness is less difficult to cross.
     (The apprehending consciousness through which Supermind grasps the things is a special movement i.e., prajnana. It is distinct from Vijnana which is the comprehending consciousness by enveloping the object – Shri M.P.Pandit – Talks on The Life Divine, p. 100).


  • Only in its action as the Lord and Creator of its own worlds we regard Supermind as the nature of the Divine Being. It is not an absolute self-existence. It has both personal and impersonal aspects as complementary. We will now consider only the impersonal aspect to discuss Truth-consciousness.
  • The ordering self-knowledge (Ritam) of the Truth-Consciousness ensures the harmony in multiplicity. If the infinite were to manifest directly in the world it would lead to chaos and confusion. There is a predetermining Idea in the very seed of things that are emerging out in evolution in the universe. Underlying beneath this harmony is the truth and law of this self-knowledge that creates. There is a Real-Idea born with each thing in the universe. The truth of the Real-Idea expresses itself as self-nature.
  • The development and progress of the world implies succession of Time and relation in Space. Also, it involves interaction of related things in Space. The succession of Time gives to this interaction the aspect of cause and effect. Since Time and Space also are aspects of Conscious-Being, the distinction between Time and Space are of no importance. The Conscious-Being views itself in extension subjectively as Time, objectively as Space.
  • Our Mind views the Space and Time by its process of measuring. It takes note of Time as mobile extension by succession of the past, present and future, itself taking a position at a certain standpoint. It measures out Space by divisibility of substance. Space is a stable extension for the Mind placing itself at a certain point. In pure mentality we can disregard the movement of event and the placement of substance but regard only the pure movement of Conscious-Force. In a higher Consciousness past, present and future are regarded in one view as an eternal present. Similarly, it contains all points and regions of Space in itself as a subjective and indivisible extension. The Supermind embraces and unifies the successions of Time and divisions of Space by its one view and an all-comprehending regard.
  • There would be no change or progression or evolution if there is not this factor of succession of Time. Yet, we have in this world the constant succession of a developing harmony. One character comes out of another, concealing in itself that which it has replaced, like man concealing the qualities of animal. If there is no divisible space, then there would be no mutable relation of forms, no interaction of forces. There would be a spaceless self-consciousness. It would contain all things in itself like dream images without having an objective reality. If Time alone is real then successions in Time would be a pure development. One strain would come out of the other in a subjective free spontaneity like musical sounds without any tangible reality.
  • In this world various forms embody different potentialities. Each creation with its powers and possibilities faces other powers and possibilities. It appears that things evolve themselves by shock and struggle with the succession of Time. But in reality, there is a spontaneous working out of things from within. External shocks and struggles are only superficial aspects. The inner law of harmony governs the outer laws of the parts or forms which appear to be in collision. It looks like discord to the mind because mind considers each thing separately in itself. But to the Supermind this discord appears like an ever-present and ever-developing harmony because it sees the whole extension of Time and Space and embraces all the mind’s possibilities.
  • It is the Supermind that creates all forms. It not only contains all the forms of itself but pervades them as an indwelling Presence as the Lord in their hearts. Yet it is concealed in every form and force of the universe. There is an indwelling Vision and Power that governs each thing in Nature, whether it is a living or a non-living thing, a mentally self-conscious being or not self-conscious. We are not conscious of its operations because it appears sub-conscient or inconscient to us but it is fully conscient to itself.
  • It is not a mental Intelligence that guides and governs. It is a self-aware Truth of being. It is the Truth-Consciousness. It does not have to think out things as our mind does. It has the impeccable self-vision and the inevitable force of a sole and self-fulfilling Existence. Our mental intelligence is based on the process of thinking. It is simply a reflecting force of consciousness.
  • Truth-consciousness is the first operative principle of the Supermind. It is a cosmic vision which is all-comprehensive, all-pervading, all-inhabiting. It comprehends all things in being and static self-awareness. This self-awareness is subjective, timeless and spaceless. As it comprehends all things in static self-awareness so it comprehends all things in dynamic knowledge. It governs the various objects which are dynamically embodied in Space and Time – like a plant which is not only statically self-aware of its constituents but also dynamically aware of all constituents like air, water, sunlight which are outside of itself to make food.
  • In Truth-consciousness the knower, knowledge and the known are one and the same. It is our mind that makes the distinction between these three. Division and distinction are the proper means and fundamental law of action of mind. This mental operation is artificial, purely practical and utilitarian. It does not represent the fundamental truth of things. In reality the knower, the known and the knowledge are one and the same consciousness. Though our mind can arrive at this knowledge of oneness of consciousness, yet it cannot make it a practical basis of its intelligent operations.
  • Man views all objects external to him as something outside his consciousness. It would be highly difficult for him to feel the oneness in consciousness with objects outside of himself. To remain in that feeling of unity continuously and act upon it, is an action quite contrary to the nature of human mind. To certain extent, it would modify and correct its actions which are based on division. It is like our inability to remove from our mind the artificial and practical feeling created by our senses that it is the sun that goes round the earth.
  • The fundamental basis on which Supermind always acts is unity. In contrast, unity is the secondary and acquired possession for the mind. Supermind sees the universe and its contents as itself in a single indivisible act of knowledge. In Supermind the Will, the act of power, the act of knowledge and the movement of self-existence are one and the same.
  • Our mind tries to understand the universe by the process of division and analysis. Such an understanding is partial. We can escape from the error of our mind only by relying on Supermind which is indivisible and comprehensive. We see that the tree comes out of a seed and the seed comes from the tree. We take it as a fixed law and an invariable process. Our mind sees the birth, life and reproduction of a tree as a separate thing in itself and call this a law of Nature. Here it has explained nothing, but only recorded the process.
  • Supposing, the mind perceives that there is a secret conscious force as the soul, the real being of a form, still, it views the form as a separate existence with its separate law of nature. Mind always divides the spirit and form. Mind views itself as a conscious subject and other forms as separate objects. This can only be a first basis for the practice of the mind and not a final truth. But the mind has accepted it as an actual fact leading to all the error of the ego.
  • The Supermind sees the force of cosmic existence behind forms. The forms and their manifestations develop as a result of the force of cosmic existence. The seed developing into a tree of particular form, is only an application of universal law and truth of all Nature. It is the cosmic law that explains both the seed and the tree. God explains the cosmos.
  • The Supermind is comprehensive in knowledge; there is no independent centre of existence; there is no individual separated ego. To the Supermind, the whole of existence appears to its self-awareness, as a stable extension. All and the One are the same existence. Here the individual being does not lose the consciousness of its identity with all beings, also with the One Being. This identity with all and with the One is the very character of supramental knowledge.
  • In that Oneness the Being is evenly self-extended and is equally present in everything. In Supermind, Being is extended in Time and Space, all-pervading and is present within everything. At the same time, it is in intimate relation with the absolute unity from which it has proceeded.
  • Brahman has two status. One, the unextended Brahman in high concentration of unity. The other is the extension of Brahman in equal concentration spread out in multiplicity. There is unity in this extension in multiplicity. The triple formula of the comprehensive Supermind is, “Brahman is in all things, all things are in Brahman, all things are Brahman” from which it proceeds in the cosmic play.
  • What is the origin of mentality and the organisation of this lower consciousness? All things proceed from the action of all efficient Supermind from its operation in the three original terms of Existence, Conscious-Force and Bliss. There must be some power of the creative Truth-Consciousness which makes these higher terms to appear in these lower terms of Mind, Life and Matter. This is a secondary power in Truth-Consciousness- the power of its projecting, confronting and apprehending consciousness. Here the knowledge locates itself in a centre and stands back from its works to observe them in an unequal concentration. It is the beginning of self-division or of its appearance in this phenomenal world.
  • The Knower, concentrated in knowledge, holds himself as subject. He considers the Force of consciousness separate from him. This action of separation of Force from the Consciousness leads to all the practical distinctions upon which all the relative actions of the universe is based.
  • Purusha, as a conscious Soul concentrated in knowledge, accompanies his Force into its works and reproduces there the act of self-division. From the act of self-division this apprehending consciousness is born. In each form the same Soul dwells with his Nature. The multiplication of centres is only intended to introduce a play of difference; mutuality in all respects.
  • We can see this new status of Supermind in multiplicity, as a further deviation from the truth of Oneness of things. It may become truly Avidya, which starts from multiplicity. It is in ignorance we see the multiplicity as the fundamental reality. In order to get back to real unity it has to start from the false unity of ego. Individual mentality becomes the centre point. But, so long as the soul acts in the Supermind, Ignorance has not yet begun; truth-consciousness is still the field of knowledge and action. Unity is still the basis.
  • The Self is present in all things even in multiplicity. In multiplicity there is a practical distinction in consciousness. But there is no essential difference of consciousness. There is no true division in its vision of itself.
  • We must study and focus our attention on the point from which the Mind has fallen from high and vast wideness of the Truth-consciousness into the division and ignorance. This apprehending Truth-consciousness is much easier to our grasp as it is near to us. But the comprehending status of Truth-consciousness is remote from us. The barrier between our mental consciousness and the apprehending Truth-consciousness is less difficult to cross.