In the last few editions, we have been touching on parts and planes of the being. In this edition, we stand on the rung of the Illumined Mind, greater then the Higher Mind in its lustre and power and capacities. These are zones of our being which have to be lived to know and known, in the truest sense, in order to be lived. It is best to leave the lines from Sri Aurobindo and The Mother to illumine us as much as we would allow and as much as we are ready for.
What is the state of this little or less illumined mind? What is the nature of an illumined mind?
Attempting these questions will hopefully put things into perspective. They will help us to start the enquiry process from where we are, eventually helping us to touch the epitome of the illumined mind with an intellect consciously sharpened for this purpose. However, there is so much that the intellect can perceive. Perhaps we may carry with us the two unfailing torches of aspiration and sincerity, just to arrive closer to the truth than not. The answer to the second question gives us some intimation of what more lies ahead of us or above against the backdrop of what is as we perceive. The fact remains that vistas there are to be traversed and conquered.
The mind in its little illumined state is characterised by an “imperfect intelligence” ruled by ignorance and a limited view of things. Sri Aurobindo, in ‘Synthesis of Yoga’ (p.g 231) writes that man’s nature of ignorance comprises the ignorant mind, the ignorant heart and the ignorant urge and instinct of the flesh. As his mind is replaced by the spiritual and illumined mind, he will “no longer act from his nature of the Ignorance…. but first from a spritualised self and nature and, last, from a
supramental Truth-consciousness and its divine force of Supernature.” Sri Aurobindo explains in a later part of the book that thought, a feature of the mental being, “if not truly their best and highest, is at least their most constant, normal and effective means for enlightening their ignorance.”
Sri Aurobindo describes the functions of the mind as those of “gathering and reflection, meditation, fixed contemplation” with the ability of “the absorbed dwelling of the mind on its object… thought is only a scout and pioneer; it can guide but not command or effectuate.” As such, “.. it stands at our tops as an indispensable aid to our realisation of that which we pursue, and it is not surprising that it should claim to be the leader of the journey and the only available guide or at least the direct and innermost door of the temple.” (SOY, P.g. 289).
The mind in its illumined state is definitely different, certainly glorious, gleaning from Sri Aurobindo’s casual and candid description. We may move on with these lines that seem to leave quite a mark in the receiving mind:
The illumined mind is of “… an intense lustre, a splendour and illumination of the Spirit: a play of lightings 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 characterize or accompany the action of the larger conceptual – spiritual principle, a fiery ardour of realization and a rapturous ecstasy of knowledge. A downpour of inwardly visible Light very usually envelops this action;”
What is the state of this little or less illumined mind? What is the nature of an illumined mind?
Attempting these questions will hopefully put things into perspective. They will help us to start the enquiry process from where we are, eventually helping us to touch the epitome of the illumined mind with an intellect consciously sharpened for this purpose. However, there is so much that the intellect can perceive. Perhaps we may carry with us the two unfailing torches of aspiration and sincerity, just to arrive closer to the truth than not. The answer to the second question gives us some intimation of what more lies ahead of us or above against the backdrop of what is as we perceive. The fact remains that vistas there are to be traversed and conquered.
The mind in its little illumined state is characterised by an “imperfect intelligence” ruled by ignorance and a limited view of things. Sri Aurobindo, in ‘Synthesis of Yoga’ (p.g 231) writes that man’s nature of ignorance comprises the ignorant mind, the ignorant heart and the ignorant urge and instinct of the flesh. As his mind is replaced by the spiritual and illumined mind, he will “no longer act from his nature of the Ignorance…. but first from a spritualised self and nature and, last, from a
supramental Truth-consciousness and its divine force of Supernature.” Sri Aurobindo explains in a later part of the book that thought, a feature of the mental being, “if not truly their best and highest, is at least their most constant, normal and effective means for enlightening their ignorance.”
Sri Aurobindo describes the functions of the mind as those of “gathering and reflection, meditation, fixed contemplation” with the ability of “the absorbed dwelling of the mind on its object… thought is only a scout and pioneer; it can guide but not command or effectuate.” As such, “.. it stands at our tops as an indispensable aid to our realisation of that which we pursue, and it is not surprising that it should claim to be the leader of the journey and the only available guide or at least the direct and innermost door of the temple.” (SOY, P.g. 289).
The mind in its illumined state is definitely different, certainly glorious, gleaning from Sri Aurobindo’s casual and candid description. We may move on with these lines that seem to leave quite a mark in the receiving mind:
The illumined mind is of “… an intense lustre, a splendour and illumination of the Spirit: a play of lightings 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 characterize or accompany the action of the larger conceptual – spiritual principle, a fiery ardour of realization and a rapturous ecstasy of knowledge. A downpour of inwardly visible Light very usually envelops this action;”
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