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Notes on the Texts
Record of Yoga: Script, C. 6 January 1927. NB R26: 34-35, 37-39. This writing is found in a letter pad used by Sri Aurobindo for the Record in early 1927. It must have been written no later than 6 January of that year,1 and possibly a few days earlier. The brief notes at the beginning are followed by an expanded presentation of the same points on the subsequent pages. The editors have classified the writing as "script" (see the previous issue, pp. 97-98), since the word "you" obviously refers to Sri Aurobindo. "She" designates the Mother, as it does in several Record entries of January 1927.
Record of Yoga: December 1926-February 1927. NB R26: 26, 29, 32-33, 36, 45—68. These entries form the first surviving portion of the Record of Yoga to be written after an interruption of more than six years since October 1920. They occur in a letter pad previously used for Vedic notes and some notes on philosophy and Yoga, including "The Seven Suns of the Supermind".2 The latter piece immediately precedes the first Record entry, which speaks of the "supramental life-energy" in the "seven centres".
The first two pages of Record are undated. The third page begins with three short paragraphs which seem to have been written on a single day. This was probably Sunday, 2 January 1927, for the entry is followed on the same page by closely related entries marked "Monday", "Tuesday" and "Wednesday", then by one with the date "Thursday. Jan 6." The year 1927 was not written out until 7 April, later in the same notebook, but agreement between days of the week and dates of the month confirms this year for the entries of January.
The two pages of undated entries preceding the partially dated ones were probably written not long before them. Most likely they belong to the first of three "curves" of progress (25 December-3 January, 3-7 January and 7-12 January) mentioned on 6 January. This is suggested especially by a prediction on the second undated page, "Monday next. An ascending scale till then." It is likely that Monday, 3 January, the end of the "curve" beginning on 25 December, was also the culmination of the "ascending scale" spoken of here.
It should be observed that many of the Record entries have the character of "script" predictions of the course of the sadhana in the near future. "I" on 7-8 January is evidently the Master of the Yoga. The elaborate terminology relating to planes of overmind or supermind is explained in the article at the end of the Notes on the Texts.
Record of Yoga: 7-22 April 1927. NB R26: 78, 82, 86, 88-95. The Record of April 1927 was kept in the letter pad used earlier the same year. The pages between the entry of 1 February and that of 7 April contain, among other things, the undated entry which appears as item 3 on p. 170.
1 This is the date of the Record entry on the back of the second page of the script. The reverse of the sheets of this top-stitched letter pad were mostly left blank or used for the continuation of writing on the other side. The back of a page is unlikely to have been used before something was written on the front.
2 The Hour of God and Other Writings (1971), p. 27. Record of Yoga: 30 July 1927. NB G41: 42-43. This description of four symbolic visions occupies two pages of a small note-pad.
Record of Yoga: 24-31 October 1927. LS RA5: 1-4. After a gap in which no entries were written or have survived, the Record resumes for a few days in October 1927. These are the last dated items in the Record of Yoga as it has been preserved, though some undated entries were evidently made somewhat later (see items 6-9 in the next section). The Record of the end of October is found on two sheets which were saved from destruction by Sri Aurobindo's disciple A. B. Purani. Another sheet discovered with them contains an undated entry published as item 6 in the next section. It is not known if other pages of the Record from this period, or from other periods, were destroyed. The explanatory note reproduced below was written by Purani probably during the 1950s:
These few pages of Sri Aurobindo's diary of his Sadhana were intended to be burnt. The story of how they escaped that fate is as follows.
To prepare hot water for the Mother's bath very early in the morning was part of the work I had undertaken almost from 1926. I was staying in the 'guest-house' at that time and used to come to the main house between 2.30-3 in the night. In order not to disturb the inmates of the house I was given a key of one of the gates to enter it. The water had to be ready before 4 o'clock, often it was needed at 3.30. (This continued up to 1938 November 23rd when Sri Aurobindo got the accident.)
The boiler room is well-known—it is now the place from where incense is still fired and flowers distributed when it rains. The fuel used was ordinary wood with wooden shavings from the Carpentry -department and waste papers. The wooden shavings often contained strips of teak-wood and many other useful tit-bits. I used to preserve them and make time-piece cases, photo-frames, corner brackets from them. When the matter was brought to Mother's notice by someone she approved of such salvaging from waste and added that there were men in France—in Paris—the chiffonniers who became rich only by utilising the enormous waste of papers and rags in the big city.
But the papers I invariably burnt. Perhaps the god of Fire must have become suddenly active, because one day I was struck by half a basketful of torn small bits and casually looked at them. To my surprise and horror I found Sri Aurobindo's handwriting. I put them aside and looked at them in the day-light. I was able to make out with great labour extending for days— like a jig-saw puzzle — two or three readable pages.
These pages are dated and they are evidently notes kept by Sri Aurobindo regarding his own Sadhana.
The word "overmind" first occurs in the entry of 29 October 1927. It seems to take the place of "supreme supermind", a term used in January for the plane below "gnosis" and still found in this sense as late as 24 October. On 29 October, "supermind" means for the first time the plane beyond overmind. With the resulting shift in terminology, the "supramentalised" overmind of 31 October perhaps corresponds to the "gnosticised supreme supermind" of the 24th. Even after 29 October, however, there remains an unexplained distinction between "supermind" and "gnosis". The latter, as it appears on the 31st, is still higher than "supermind".
Undated Record and Script, C. 1927. These undated Record entries or script jottings are found scattered through different notebooks and on loose sheets of paper. They seem to belong to roughly the same period as the dated Record of 1927. The terminology of the last four items (6-9) suggests that they extend somewhat beyond the end of October, when the regular entries cease, and perhaps into 1928.
[1-2] NB G44: 32, 34-35. The letter pad used for these items contains, a little further on, writings which can be dated July-August 1927. Some similarities with the Record of January 1927 suggest that the undated entries may have been written early in the year. The phrase "the body in her", for example, may be compared with several references between 12 and 21 January to "her body" (i.e., the Mother's body).
[3-4] NB R26: 73, 84. These two items occur in the letter pad used for the Record of early 1927. The first comes in the midst of other writings between the entries of January-February and those of April. The second item is found between the two parts of the entry of 9 April. It must have been written before this date, since the continuation of the Record of 9 April on a later page was evidently due to the fact that the intervening pages had already been used. The page of the notebook facing the undated entry is occupied by the following cryptic lipi:
April 2. 1927. Lipi
Christmas. Chittagong will be taken up.
[5] NB G44: 72. This paragraph appears on the back of one page of a draft of Chapter 6 of The Mother, a book which was completed by the end of 1927.
[6] LS RA5: 5-6. The torn sheet on which this was written was found by Purani and pieced together along with the two sheets containing the entries dated 24-31 October 1927. There is no guarantee that it is from exactly the same period. The reference to Overmind would seem to place it after 29 October, when this term was first introduced in the Record. It may even have been written a few months later, for a cancelled sentence apparently related to the opening of the present entry is found in another notebook (NB G45: 11) used in 1928:
There is no absolute certitude as yet except in isolated movements, but there is often a dominant certitude.
[7-8] NB G43: 4; NB G44: 5. These two entries were jotted down in notebooks in use in 1927. Their terminology, in particular the use of the word "overmind", suggests that they belong to the period after the end of October, when this term was adopted. This would make them chronologically later than much of the contents of subsequent pages of the same notebooks. [9] LS RA6: 1-2. These two fragments were found on a scrap of a sheet from a letter pad. The first occupies what was originally the top of the front of the sheet. It begins in the middle of a sentence. The preceding page has been lost, along with one knows not how many more. The second fragment occupied the bottom of the reverse of the top-stitched letter-pad sheet. Between the two fragments must have come whatever was written on the bottom three-quarters of the front page and the top three-quarters of the reverse. All this is now lost. The reference to gradations of overmind places these fragments in the period after October 1927.
Automatic Writing, C. 1920. Automatic writing, as explained in the previous issue (pp. 114-15), is writing which is not "guided by the writer's conscious mind". It follows that the content of these writings should not be attributed to Sri Aurobindo's authorship. They are published here as representing the results of an experiment which he tried during a certain period.
[1] NB V30: 22. This short writing was found in a notebook used principally for Vedic translations and notes. Below the automatic writing, on the same page, are a few lines that have been classified as Record-related script and published in the previous issue (p. 77). The terminology of these lines is that of the period around March 1920.
The difference between "script" and "automatic writing" was explained in the last issue (p. 114). It should be noted, however, that the distinction was not strictly maintained in the writings themselves. The word "script" in the present item describes a "means of embodied communication with the other worlds". The "spirit of the higher realms" who speaks here is evidently not the Master of the Yoga. The item is therefore classified as automatic writing rather than script.
[2-20] LS RA4: 1-78. These writings were found together in a single batch of loose sheets and are published here in the order in which they were discovered. The pages had usually been numbered in the upper left or right corner in groups of three to eight pages, "1" evidently representing the start of a new session. In most cases, each of the nineteen items may be taken to be the product of a separate sitting.
References in some of the writings to known events lead one to assign to those pieces a date of mid-1920. Lokamanya Tilak, referred to in item 10 as having departed from the body—rather recently, it would appear—died on 1 August 1920. Item 9 refers to a letter which is probably that of the nationalist leader Dr. Munje to Sri Aurobindo, inviting the latter to preside over the 1920 session of the Indian National Congress. Sri Aurobindo's reply turning down this offer is dated 30 August 1920.3
The Mother and Paul Richard participated certainly in some and most likely in all of the seances. They had returned to Pondicherry from Japan on 24 April 1920. Richard left Pondicherry in December of the same year. They were both undoubtedly present at the session that produced item 10. Here "P.R" is addressed as "you" and Mirra is included also in "your cases". (The paragraph headed "(I)"
3 On Himself, pp. 432-34. seems to refer to Sri Aurobindo.) Some of the other writing is in response to questions (not written down) such as Paul Richard is the most likely to have asked. Paul Richard's idea of an Asian Federation, mentioned in the Archival Notes, seems to be referred to by "your scheme" in item 9 and "your League" in item 14. At one seance, at least, others were present whose names are given (item 16).
A Letter to The Hindu; Two Letters Written by Sri Aurobindo as Editor of Arya; A Letter to K. R. Appadurai; Draft of a Letter. The circumstances in which these letters were written are described in the Archival Notes.
Planes of Overmind in the Record of 1927
Between October 1920 and the end of 1926, an immense development took place in Sri Aurobindo's sadhana. Although no Record exists for this period, the extent of what was achieved can be inferred from the Siddhi of 24 November 1926. Sri Aurobindo later identified what happened on this day as the descent of the Overmind Godhead into the physical, preparing the descent of Supermind.1 A month or so after this event the Record resumes, but with a new set of terms referring to much higher planes than in 1920. Even when some of the same words recur, they must be understood in the light of a very different context.
The terminology of the Record in 1927 is that of a period of transition. It is only in the last days of October that the word "overmind" makes its first appearance. Until then, "supermind" (or "supreme supermind") was applied to the consciousness subsequently called overmind. Above this was "divine gnosis".
There are three distinct phases in the Record of 1927 — roughly speaking, January, April and the end of the year—which differ significantly in their vocabulary for the gradations of overmind/supermind. The number of levels named in the first and last phases far exceeds the three or four overmind planes distinguished elsewhere in Sri Aurobindo's writings. The Record employs this complex terminology without explaining it. But in spite of some uncertainties, a broad correlation with planes described in the 1930s can be proposed.
The following chart shows a possible scheme of correspondences deduced from the fragmentary and sometimes ambiguous evidence the Record provides:
1 On Himself (1972), p. 136.
The arrangement of the terms in the first column is the least obvious and requires some explanation. This will be facilitated by quoting first some extracts from Sri Aurobindo's letters of the 1930s, where the terms in the last column occur:
2 "Overmind" lias been placed in its logical position in relation to the other terms of late 1927. However, most occurrences of the word by itself refer not to a specific gradation, but to the plane as a whole.
3 The Record speaks of "the imperative", but the expression "imperative supermind" does not actually occur in the entries of January 1927. It has been supplied in order to distinguish this plane from the highest level of "ideality", afterwards called Intuition. At an earlier stage, when "supermind" had not yet been distinguished from "ideality", the plane of Intuition itself seems to have been called "imperative supermind".
4 In the entry of 25 January, the word "mind" was written and then cancelled after "supreme supramental". In earlier entries the expression "supreme supramental supermind" had been used. This apparently meant the same thing as "supreme supramental mind". For the result of the "supreme supermind taking up the supreme supramental supermind" (a process mentioned on 6 and 12 January) seems to have been the formation of what was described on 19 January as "the supreme supramental mind in the supreme supermind". The hesitation about whether to call this faculty mind or supermind (or neither, as was finally decided) would seem to support the inclusion of the "supreme supramental" in the transitional plane later termed "mental overmind".
5 In passages where planes and sub-planes are not finely distinguished, "supramental" is used as the adjective corresponding to "supermind" and has a fairly general sense, perhaps including all the levels above "ideality" in this chart.
6 In the Record of 1927, "imperative", "interpretative" and "representative" seem to refer to the higher plane shown here as "imperative supermind", not to the levels of ideality to which they were previously applied. There are different planes of the overmind. One is mental, directly creative of all the formations that manifest below in the mental world—that is the mental overmind. Above is the overmind intuition. Still above are the planes of overmind that are more and more connected with the supermind and have a partly supramental character. Highest in the overmind ranges is the supramental overmind or overmind gnosis. But these are things you cannot understand until you get a higher experience. . . . One must first go fully through the experience of higher mind and illumined mind and intuition before it can be done.7
It is not so simple as that—but it can for convenience be divided into four planes—mental overmind and the three you have written (intuitive overmind, true overmind and supramental overmind), but there are many layers in each and each of these can be regarded as a plane in itself.8
In the process of overmental transformation what I have observed is that the Overmind first takes up the illumined and higher mind and intellect (thinking, perceiving and reasoning intelligence) into itself and modifies itself to suit the operation—the result is what may be called a mental Overmind— then it lifts these lower movements and the intuitive mind together into a higher reach of itself, forming there the Overmind Intuition, and then all that into the Overmind Gnosis awaiting the supramental transformation.9
The middle and later stages of the process described in the last quotation can be seen in some detail in the Record of 1927, once the difference in terminology is understood. The first stage seems to have been completed before the beginning of the year. The taking up of the intellect, higher mind and illumined mind into the overmind may have produced the three levels called in the Record "supramental-ity", "supramental" and "supreme supramental", respectively.10 "Supramentality" is mentioned on 19 January as something whose remnants were to be dismissed along with those of intellect and "ideality". But a passage written on 25 January shows that the relatively lower movements were not to be merely rejected but raised into the higher levels, a process which was already well under way:
Thought in the supramentalities and supramental began to arrange itself in the gnosis as had already been done with thought in the intuitive forms and processes. All these movements no longer exist in their initial and independent forms, but have been taken up into the supreme supramental and supreme supermind. The highest interpretative imperative acts as an intermediary force, lifting the former into the latter.
7 Letter of 17 August 1933. Letters on Yoga (1970), p. 261.
8 Letter of 19 August 1933. Ibid., p. 262.
9 Letter of 3 May 1937. On Himself,
10 This conjecture seems to find some support in the connection of "supramentality" with "mind movements" in the entry of 26 January. Moreover, according to this hypothesis the "supreme supramental" would be a higher form of the interpretative ideality (illumined mind); this may explain why it is the "interpretative imperative" rather than any other form of the imperative supermind which lifts the "supreme supramental" into the "supreme supermind" (see the following quotation). The role of the "interpretative imperative", mediating here between the "supreme supramental" and the "supreme supermind", is an important clue to the structure of the whole hierarchy. For this intermediate status becomes intelligible only when it is realised that the Overmind Intuition, as it was later called, had already taken an effective shape above the mental Overmind and that this, rather than the ordinary Intuition or any lower plane, is meant when the words "representative", "interpretative" and "imperative" occur in this part of the Record.
A short review of the history of these last three terms will help to clarify their meaning in 1927. They were previously encountered in the Record of October 1920, where there was no question of overmind. The "interpretative" and "imperative" were there only higher elements within the "representative" framework. The latter was identified with "logos vijnana", a term equivalent to the former "logistic" ideality. The correspondence of this plane to the Higher Mind of Sri Aurobindo's later writings was suggested in a previous issue.11
The next plane in the ascent was referred to at this time as "srauta vijnana", a name derived from sruti—inspiration—regarded as its most characteristic faculty. Since the beginning of 1920, however, the higher workings of inspiration within the "logistic" ideality had begun to be labelled "interpretative". Sometime after the Record breaks off in October 1920, "interpretative" must have taken the place of "srauta" as the designation of the plane later known as Illumined Mind. In fact, even before the term "srauta vijnana" became established, Sri Aurobindo had distinguished the "logistic" from a "higher than the logistic" ideality (then called the "hermetic gnosis") by writing:
The entry of the latter power was "attended by a diviner splendour of light and blaze of fiery effulgence". This description brings to mind the "intense lustre", the "splendour and illumination of the Spirit" and the "fiery ardour of realisation" characterising the Illumined Mind.13
Above the "srauta vijnana" was the plane where drsti—revelation—comes into full play, raising intuition and inspiration to a higher pitch along with it. In the revised terminology, this "drashta vijnana" or "seer ideality" would have become the "imperative" plane of the ideality or the "imperative supermind"—for in the early 1920s "supermind" included all of these levels of consciousness above the mind.
Until 1920, "intuition" denoted one of the three principal suprarational faculties and was considered the lowest of the three.14 By April 1927, the sense of the word had been extended so far as to be applied to the first degree of "supramental
11 December 1993, p. 184.
12 Record of 20 July 1919.
13 The Life Divine (1970), p. 944.
14 Besides intuition, inspiration and revelation, a fourth faculty of automatic discrimination closely associated with intuition was sometimes mentioned as a separate power. These terms, which in the later parts of the Record were replaced more and more by "representative", "interpretative" and "imperative", reemerged in Sri Aurobindo's subsequent writings and are described as the fourfold power of Intuition in the final version of The Life Divine (p. 949). gnosis", apparently what in the 1930s was called the "overmind intuition". It may be inferred that by this time, Intuition had been adopted as at least an alternative name for the plane below Overmind, of which the Overmind Intuition was a higher counterpart.
In the poorly documented period of 1921-26 and as late as January 1927, "imperative" seems to have been the word normally used, whether for the Intuition or the Overmind Intuition. The higher workings of the specific faculty of intuition (in the earlier sense) were now indicated by the word "representative". The elevation of this power to the "imperative" plane must have formed a "representative imperative" gradation, while a similar sublimation of inspiration would have produced an "interpretative imperative".15 These and other combinations, afterwards taken up into the overmind, are probably the "intuitive forms and processes" mentioned in the entry of 25 January 1927 quoted above.
The complexity of the ascent through these various levels of consciousness is evoked in a passage in The Synthesis of Yoga. This was published in the Arya in September 1920, a little before the higher "revelatory" faculty began to be termed "imperative":
The supramental thought, as has already been indicated, has three elevations of its intensity, one of direct thought vision, another of interpretative vision pointing to and preparing the greater revelatory idea-sight, a third of representative vision recalling as it were to the spirit's knowledge the truth that is called out more directly by the higher powers. In the mind these things take the form of the three ordinary powers of the intuitive mentality,— the suggestive and discriminating intuition, the inspiration and the thought that is of the nature of revelation. Above they correspond to three elevations of the supramental being and consciousness and, as we ascend, the lower first calls down into itself and is then taken up into the higher, so that on each level all the three elevations are reproduced, but always there predominates in the thought essence the character that belongs to that level's proper form of consciousness and spiritual substance.16
Despite the use of the word "supramental", it is clear that these are the first ranges of the higher consciousness and do not exhaust the gradations between human mind and the "supreme and universal Supermind".17 Another passage speaks of even the lowest, the "representative" power as having an action on what seems to be a still higher plane than those described above. This higher plane is called here the "integral supermind":
The supermind has also [like the mind] a power of representation, but its representations are not of the intellectual kind, they are filled with the body and substance of light of the truth in its essence, they are its vehicles and not substituted figures. There is such an infinite power of representation of the supermind and that is the divine power of which the mental action is a sort of
15 An "inspirational imperative" also exists and is mentioned on 18—19 January 1927, but is inferior to the "interpretative imperative".
16 The Synthesis of Yoga (1970), pp. 805-6. 17 Ibid., p. 763. fallen representative. This representative supermind has a lower action in what I have called the supramental reason,18 nearest to the mental and into which the mental can most easily be taken up, and a higher action in the integral supermind that sees all things in the unity and infinity of the divine consciousness and self-existence. But on whatever level, it is a different thing from the corresponding mental action, direct, luminous, secure.19
In a talk on 15 August 1923, Sri Aurobindo briefly described the Representative, Interpretative and Imperative Supermind to a small group of disciples.20 He is reported as saying on this occasion that he had to "try to bring down the Imperative Supermind into the body." This was a little more than three years before the Overmind Siddhi. It seems likely that by 1923 Sri Aurobindo's sadhana in its most integral movement had reached the plane of Intuition below the Overmind, and that this was what he meant at that stage by "imperative supermind".
When the Record resumes after a six-year hiatus, the first fully dated entry is that of 6 January 1927. This is preceded by four short entries which speak of "the representative", "the interpretative" and "the imperative", as well as "the representative imperative" and "the interpretative imperative". On a careful reading, it appears that the first two expressions are merely abbreviated forms of the last two. In the first of these entries an instruction is given, presumably by the Master of the Yoga:
Get rid of the representative. The higher power can do its work.
This elimination of "the representative" is one of the subjects of the next entry, where it is written more explicitly:
The representative imperative still obstructs, but it is ready to disappear.
In this context even "pure representative" in the entry of Wednesday is likely to mean "representative imperative", in contrast to the "interpretative imperative" with "a colouring, an attenuating edge" of the representative, described in the last part of the sentence. If so, "the interpretative" in the next paragraph would presumably be this same "interpretative imperative", which is also mentioned more
18 This "supramental reason" is described in another place (ibid., p. 824) as "the higher buddhi, the logical or rather the logos Vijnana". It corresponds, therefore, to the first of the three planes described above (i.e., Higher Mind). The "supramental reason" mentioned in the Record on 22 April 1927 is obviously something much higher, though it is perhaps a supreme elevation of essentially the same faculty.
19 Ibid., p. 797.
20 Reported from memory by A. B. Purani (Evening Talks with Sri Aurobindo [1982], pp. 484-85). While there is no reason to doubt the substance of the more general and memorable statements recorded, Purani's recollection of the details of what Sri Aurobindo said about Representative and Interpretative Supermind, whose order he reverses, cannot be accepted as reliable. His version disagrees with all occurrences of these terms in the Record of 1920 and 1927, where the "representative" vijnana is always the lower power and corresponds to intuition (in the earlier and more limited sense), while "interpretative" vijnana is a higher form of inspiration. The Synthesis of Yoga, as we have seen, confirms the order given in the Record. This part of Purani's version of the talk of 15 August 1923 was misleadingly published under the heading "The Supermind" in The Hour of God and Other Writings (p. 26), as if it were a writing by Sri Aurobindo. The correct order of "representative" and "interpretative" is found in another place in Evening Talks (p. 331). than once later in the month. "Imperative" without qualification would designate the highest gradation of this plane.
If what was said earlier is correct, these terms could have applied to the Intuition below the Overmind. But in the light of the Siddhi of 24 November 1926, they must be taken as referring to the Overmind Intuition. For the first Record entries of January 1927 clearly describe a new stage of progress, not a return to a level already overpassed. The words used are perhaps the same as those that would have been employed during the period of sadhana on the lower intuitive or "imperative" level. The difference is suggested by what Sri Aurobindo wrote in The Life Divine about the overmind change:
It takes up all that is in the three steps below it and raises their characteristic workings to their highest and largest power, adding to them a universal wideness of consciousness and force, a harmonious concert of knowledge, a more manifold delight of being.21
From 6 January onwards, the focus of the Record of 1927 is on terms that can be taken to point to the levels beyond overmind intuition. The completion of the second of three "curves" listed on 6 January brought the fulfilment on that day of the previous day's predictions of "full light in the interpretative" and "full power in the imperative". Considering that the second "curve" began only on 3 January, this seems to be an example of the "vertiginous rapidity of progress" spoken of later in the month. After noting, "What has been promised has been achieved", Sri Aurobindo continued:
There remains the perfection of the supreme supermind taking up the supreme supramental supermind, the development of the TrikalsiddhiTapas and the manifestation of the Gnosis.
From this point to the end of January, "supreme supermind" and "gnosis" are mentioned almost daily, while "representative", "interpretative" and "imperative" recur only a few times. The development of gnosis both in and above the "supreme supermind" seems to have begun almost simultaneously. Even the "gnosis above the supermind", however, was not yet the divine Gnosis of which Sri Aurobindo wrote on 16 January that it "is beginning to manifest but only as a kind of occasional point or star above the mass movement." This is evidently the real Truth-Consciousness or Supermind (in the final sense), that of which Sri Aurobindo would write in Savitri using almost the same image:
The radiant world of the everlasting Truth Glimmered like a faint star bordering the night Above the golden Overmind's shimmering ridge.22
21 The Life Divine, p. 952. 22 Savitri (1993), p. 41. |