Legacy YM

Section 4 Chapter 1 - Section Four - Man and Superman


Man and the Supermind

Man is a transitional being, he is not final; for in him and high beyond him ascend the radiant degrees which climb to a divine supermanhood.

The step from man towards superman is the next approaching achievement in the earth’s evolution. There lies our destiny and the liberating key to our aspiring, but troubled and limited human existence — inevitable because it is at once the intention of the inner Spirit and the logic of Nature’s process.

The appearance of a human possibility in a material and animal world was the first glint of a coming divine Light, — the first far-off intimation of a godhead to be born out of Matter. The appearance of the superman in the human world will be the fulfilment of that distant shining promise.

The difference between man and superman will be the difference between mind and a consciousness as far beyond it as thinking mind is beyond the consciousness of plant and animal; the differentiating essence of man is mind, the differentiating essence of superman will be supermind or a divine gnosis.

Man is a mind imprisoned, obscured and circumscribed in a precarious and imperfect living but imperfectly conscious body. The superman will be a supramental spirit which will envelop and freely use a conscious body, plastic to spiritual forces. His physical frame will be a firm support and an adequate radiant instrument for the spirit’s divine play and work in Matter.

Mind, even free and in its own unmixed and unhampered element, is not the highest possibility of consciousness; for mind is not in possession of Truth, but only a minor vessel or an instrument and here an ignorant


seeker plucking eagerly at a mass of falsehoods and half- truths for the unsatisfying pabulum of its hunger. Beyond mind is a supramental or gnostic power of consciousness that is in eternal possession of Truth; all its motion and feeling and sense and outcome are instinct and luminous with the inmost reality of things and express nothing else.

Supermind or gnosis is in its original nature at once and in the same movement an infinite wisdom and an infinite will. At its source it is the dynamic consciousness of the divine Knower and Creator.

When in the process of unfolding of an always greater force of the one Existence, some delegation of this power shall descend into our limited human nature, then and then only can man exceed himself and know divinely and divinely act and create; he will have become at last a conscious portion of the Eternal. The superman will be born, not a magnified mental being, but a supramental power descended here into a new life of the transformed terrestrial body. A gnostic supermanhood is the next distinct and triumphant victory to be won by the spirit descended into earthly nature.

The disk of a secret sun of Power and Joy and Knowledge is emerging out of the material consciousness in which our mind works as a chained slave or a baffled and impotent demiurge; supermind will be the formed body of that radiant effulgence.

Superman is not man climbed to his own natural zenith, not a superior degree of human greatness, knowledge, power, intelligence, will, character, genius, dynamic force, saintliness, love, purity or perfection. Supermind is something beyond mental man and his limits, a greater consciousness than the highest consciousness proper to human nature.

Man is a being from the mental worlds whose mentality


works here involved, obscure and degraded in a physical brain, shut off from its own divinest powers and impotent to change life beyond certain narrow and precarious limits. Even in the highest of his kind it is baulked of its luminous possibilities of supreme force and freedom by this dependence. Most often and in most men it is only a servitor, a purveyor of amusements, a caterer of needs and interests to the life and the body. But the superman will be a gnostic king of Nature; supermind in him even in its evolutionary beginnings will appear as a ray of the eternal omniscience and omnipotence. Sovereign and irresistible it will lay hands on the mental and physical instruments, and, standing above and yet penetrating and possessing our lower already manifested parts, it will transform mind, life and body into its own divine and luminous nature.

Man in himself is hardly better than an ambitious nothing. He is a narrowness that reaches towards ungrasped widenesses, a littleness straining towards grandeurs which are beyond him, a dwarf enamoured of the heights. His mind is a darkened ray in the splendours of the universal Mind. His life is a striving exulting and suffering wave, an eager passion-tossed and sorrow- stricken or a blindly and dully toiling petty moment of the universal Life. His body is a labouring perishable speck in the material universe. An immortal soul is somewhere hidden within him and gives out from time to time some sparks of its presence, and an eternal spirit is above and overshadows with its wings and upholds with its power this soul continuity in his nature. But that greater spirit is obstructed from descent by the hard lid of his constructed personality and this inner radiant soul is wrapped, stifled and oppressed in dense outer coatings. In all but a few it is seldom active, in many hardly perceptible. The soul and spirit in man seem rather to exist above and behind his formed nature than to be a part of its visible reality; subliminal in his inner being or superconscient above in


some unreached status, they are in his outer consciousness possibilities rather than things realised and present. The spirit is in course of birth rather than born in Matter.

This imperfect being with his hampered, confused, ill- ordered and mostly ineffective consciousness cannot be the end and highest height of the mysterious upward surge of Nature. There is something more that has yet to be brought down from above and is now seen only by broken glimpses through sudden rifts in the giant wall of our limitations. Or else there is something yet to be evolved from below, sleeping under the veil of man’s mental consciousness or half visible by flashes, as life once slept in the stone and metal, mind in the plant and reason in the cave of animal memory underlying its imperfect apparatus of emotion and sense-device and instinct. Something there is in us yet unexpressed that has to be delivered by an enveloping illumination from above. A godhead is imprisoned in our depths, one in its being with a greater godhead ready to descend from superhuman summits. In that descent and awakened joining is the secret of our future.

Man’s greatness is not in what he is but in what he makes possible. His glory is that he is the closed place and secret workshop of a living labour in which supermanhood is made ready by a divine Craftsman.

But he is admitted to a yet greater greatness and it is this that, unlike the lower creation, he is allowed to be partly the conscious artisan of his divine change. His free assent, his consecrated will and participation are needed that into his body may descend the glory that will replace him. His aspiration is earth’s call to the supramental Creator.

If earth calls and the Supreme answers, the hour can be even now for that immense and glorious transformation.


The Involved and Evolving Godhead

The involution of a superconscient Spirit in inconscient Matter is the secret cause of this visible and apparent world. The keyword of the earth’s riddle is the gradual evolution of a hidden illimitable consciousness and power out of the seemingly inert yet furiously driven force of insensible Nature. Earth-life is one self-chosen habitation of a great Divinity and his aeonic will is to change it from a blind prison into his splendid mansion and high heaven- reaching temple.

The nature of the Divinity in the world is an enigma to the mind, but to our enlarging consciousness it will appear as a presence simple and inevitable. Freed we shall enter into the immutable stability of an eternal existence that puts on this revealing multitude of significant mutable forms. Illumined we shall become aware of the indivisible light of an infinite consciousness that breaks out here into multiform grouping and detail of knowledge. Sublimated in might, we shall share the illimitable movement of an omnipotent force that works out its marvels in self- imposed limits. Fixed in griefless bliss we shall possess the calm and ecstasy of an immeasurable Delight that creates for ever the multitudinous waves and rhythms and the ever increasing outward-going and inward-drawing intensities of its own creative and communicative world-possessing and self-possessing bliss. This, since we are inwardly souls of that Spirit, will be the nature of our fourfold experience when the evolving Godhead will work here in its own unveiled movement.

If that full manifestation had been from the beginning, there would be no terrestrial problem, no anguish of growth, no baffled seeking out of mind and will and life and body towards knowledge and force and joy and an


immortal persistence. But this Godhead, whether within us or outside in things and forces and creatures, started from an involution in inconscience of Nature and began by the manifestation of its apparent opposites. Out of a vast cosmic inconscience and inertia and insensibility, an initial disguise that is almost non-existence, the Spirit in Matter has chosen to evolve and slowly shape, as if in a grudging and gradually yielding material, its might and light and infinity and beatitude.

The significance of the terrestrial evolution lies in this slow and progressive liberation of some latent indwelling Spirit. The heart of its mystery is the difficult appearance, the tardy becoming of a divine Something or Someone already involved in physical Nature. The Spirit is there with all its potential forces in a first formal basis of its own supporting, yet resistant substance. Its greater subsequent and deliberately emerging movements, life and mind and intuition and soul and supermind and the light of the Godhead are already there, locked up and obscurely compressed into the initial power and first expressive values of Matter.

Before there could be any evolution, there must needs be this involution of the Divine All that is to emerge. Otherwise there would have been not an ordered and significant evolution, but a successive creation of things unforeseeable, not contained in their antecedents, not their inevitable consequences or right followers in sequence.

This world is not an apparent order fortuitously managed by an inexplicable Chance. Neither is it a marvellous mechanism miraculously contrived by a stumblingly fortunate unconscious Force or mechanical Necessity. It is not even a structure built according to his fancy or will by an external and therefore necessarily a limited Creator. Mentally conceivable, each of these


solutions can explain one side or appearance of things; but it is a greater truth that can alone successfully join all the aspects and illumine all the facts of the enigma.

If all were indeed a result of cosmic Chance, there would be no necessity of a new advance; nothing beyond mind need appear in the material world, — as indeed there was then no necessity for even mind to arise at all out of the meaningless blind material whirl. Consciousness itself would be only a fortuitous apparition, a strange hallucinating reflection or ghost of Matter.

Or if all were the work of a mechanical Force, then too mind need not have appeared at all as part of the huge grinding engine; there was no indispensable call for this subtler and yet less competent groping mechanic contrivance. No frail thinking brain should have been there to labour over the quite sufficient cogs and springs and pistons of the first unerring machine. A supermind added on this brilliant and painful complication would be still more a superfluity and a luminous insolence; it could be nothing more than a false pretension of transitory consciousness to govern and possess the greater inconscient Force that is its creator.

Or if an experimenting, external and therefore limited Creator were the inventor of the animal’s suffering life and man’s fumbling mind and this huge mainly unused and useless universe, there was no reason why he should not have stopped short with the construction of a mental intelligence in his creatures, content with the difficult ingenuity of his labour. Even if he were all-powerful and all-wise, he might well pause there, — for if he went farther, the creature would be in danger of rising too near to the level of his Maker.

But if this is the truth of things that an infinite Spirit, an eternal Divine Presence and Consciousness and Force and Bliss is involved and hidden here and slowly emerges, then


is it inevitable that its powers or the ascending degrees of its one power should emerge too one after the other till the whole glory is manifested, a mighty divine Fact embodied and dynamic and visible.

All mental ideas of the nature of things, are inconclusive considerations of our insufficient logical reason when it attempts in its limited light and ignorant self-sufficiency to weigh the logical probabilities of a universal order which after all its speculation and discovery must remain obscure to it still and an enigma. The true witness and discoverer is our growing consciousness; for that consciousness is itself the sign and power of the evolving Divine, and its growth out of the apparent inconscience of the material universe is the fundamental, the one abiding, progressive index event of the long earth-story.

Only when this evolving consciousness can grow into its own full divine power will we directly know ourselves and the world instead of catching at tags and tail ends of an insufficient figure of knowledge. This full power of the consciousness is supermind or gnosis, — supermind because to reach it we have to pass beyond and turn upon mind as the mind itself has passed and turned upon life and inconscient matter and gnosis because it is eternally self-possessed of Truth and in its very stuff and nature it is dynamic substance of knowledge.

The true knowledge of things is denied to our reason, because that is not our spirit’s greatest essential power but only an expedient, a transitional instrument meant to deal with the appearance of things and their phenomenal process. True knowledge commences only when our consciousness can pass beyond its present normal limit in man: for then it becomes directly aware of its self and of the Power in the world and begins to have at least an initial knowledge by identity which is the sole true knowledge. Henceforward it knows and sees, no longer by


the reason groping among external data, but by an ever increasing and always more luminous self-illumining and all illuminating experience. In the end it will become a conscious part of the Divine revealing itself in the world; its life will be a power for the conscious evolution of that which is still unmanifested in the material universe.


The Evolution of Consciousness

All life here is a stage or a circumstance in an unfolding progressive evolution of a Spirit that has involved itself in Matter and is labouring to manifest itself in that reluctant substance. This is the whole secret of earthly existence.

But the key of that secret is not to be found in life itself or in the body; its hieroglyph is not in embryo or organism, — for these are only a physical means or base: the one significant mystery of this universe is the appearance and growth of consciousness in the vast mute unintelligence of Matter. The escape of Consciousness out of an apparent initial Inconscience, — but it was there all the time masked and latent, for the inconscience of Matter is itself only a hooded consciousness — its struggle to find itself, its reaching out to its own inherent completeness, perfection, joy, light, strength, mastery, harmony, freedom, this is the prolonged miracle and yet the natural and all-explaining phenomenon of which we are at once the observers and a part, instrument and vehicle.

A Consciousness, a Being, a Power, a Joy was here from the beginning darkly imprisoned in this apparent denial of itself, this original night, this obscurity and nescience of material Nature. That which is and was for ever, free, perfect, eternal and infinite, That which all is, That which we call God, Brahman, Spirit, has here shut itself up in its own self-created opposite. The Omniscient has plunged itself into Nescience, the All-Conscious into Inconscience, the All-Wise into perpetual Ignorance. The Omnipotent has formulated itself in a vast cosmic selfdriven Inertia that by disintegration creates; the Infinite is self-expressed here in a boundless fragmentation; the All-Blissful has put on a huge insensibility out of which it struggles by pain and hunger and desire and sorrow. Elsewhere the Divine is;


here in physical life, in this obscure material world, it would seem almost as if the Divine is not but is only becoming, θεος ουχ έστιν αλλα γιγνεται. This gradual becoming of the Divine out of its own phenomenal opposites is the meaning and purpose of the terrestrial evolution.

Evolution in its essence is not the development of a more and more organised body or a more and more efficient life — these are only its machinery and outward circumstance. Evolution is the strife of a Consciousness somnambulised in Matter to wake and be free and find and possess itself and all its possibilities to the very utmost and widest, to the very last and highest. Evolution is the emancipation of a self-revealing Soul secret in Form and Force, the slow becoming of a Godhead, the growth of a Spirit.

In this evolution mental man is not the goal and end, the completing value, the highest last significance; he is too small and imperfect to be the crown of all this travail of Nature. Man is not final, but a middle term only, a transitional being, an instrumental intermediate creature.

This character of evolution and this mediary position of man are not at first apparent; for to the outward eye it would seem as if evolution, the physical evolution at least were finished long ago leaving man behind as its poor best result and no new beings or superior creations were to be expected any longer. But this appears to us only so long as we look at forms and outsides only and not at the inner significances of the whole process. Matter, body, life even are the first terms necessary for the work that had to be done. New living forms may no longer be appearing freely, but this is because it is not, or at least it is not primarily, new living forms that the Force of evolution is now busied with evolving, but new powers of consciousness. When Nature, the Divine Power, had formed a body erect and


empowered to think, to devise, to inquire into itself and things and work consciously both on things and self, she had what she wanted for her secret aim; relegating all else to the sphere of secondary movements, she turned toward that long-hidden aim her main highest forces. For all till then was a long strenuously slow preparation; but throughout it the development of consciousness in which the appearance of man was the crucial turning point had been kept wrapped within her as her ultimate business and true purpose.

This slow preparation of Nature covered immense aeons of time and infinities of space in which they appeared to be her only business; the real business strikes on our view at least when we look with the outward eye of reason as if it came only as a fortuitous accident, in or near the end, for a span of time and in a speck and hardly noticeable corner of one of the smallest provinces of a possibly minor universe among these many boundless finites, these countless universes. If it were so, we could still reply that time and space matter not to the Infinite and Eternal; it is not a waste of labour for That — as it would be for our brief death-driven existences — to work for trillions of years in order to flower only for a moment. But that paradox too is only an appearance — for the history of this single earth is not all the story of evolution — other earths there are even now elsewhere, and even here many earth-cycles came before us, and many are those that will come hereafter.

Nature laboured for innumerable millions of years to create a material universe of flaming suns and systems; for a lesser but still interminable series of millions she stooped to make this earth a habitable planet. For all that incalculable time she was or seemed busy only with the evolution of Matter; life and mind were kept secret in an apparent non-existence. But the time came when life could manifest, a vibration in the metal, a growing and seeking,


a drawing in and a feeling outward in the plant, an instinctive force and sense, a nexus of joy and pain and hunger and emotion and fear and struggle in the animal, — a first organised consciousness, the beginning of the long- planned miracle. Thenceforward she was busy no more exclusively with matter for its own sake, but most with palpitant plasmic matter useful for the expression of life; the evolution of life was now her one intent purpose. And slowly too mind manifested in life, an intensely feeling, a crude thinking and planning vital mind in the animal, but in man the full organisation and apparatus, the developing if yet imperfect mental being, the Manu, the thinking, devising, aspiring, already self-conscient creature. And from that time onward the growth of mind rather than any radical change of life became her shining preoccupation, her wonderful wager. Body appeared to evolve no more; life itself evolved little or only so much in its cycles as would serve to express Mind heightening and widening itself in the living body; an unseen internal evolution was now Nature’s great passion and purpose.

And if Mind were all that consciousness could achieve, if Mind were the secret Godhead, if there were nothing higher, larger, [no] more miraculous ranges, man could be left to fulfil mind and complete his own being and there would or need be nothing here beyond him, carrying consciousness to its summits, extending it to its unwalled vastnesses, plunging with it into depths unfathomable; he would by perfecting himself consummate Nature. Evolution would end in a Man-God, crown of the earthly cycles.

But Mind is not all; for beyond mind is a greater consciousness; there is a supermind and spirit. As Nature laboured in the animal, the vital being, till she could manifest out of him man, the Manu, the thinker, so she is labouring in man, the mental being till she can manifest


out of him a spiritual and supramental godhead, the truth conscious Seer, the knower by identity, the embodied Transcendental and Universal in the individual nature.

From the clod and metal to the plant, from the plant to the animal, from the animal to man, so much has she completed of her journey; a huge stretch or a stupendous leap still remains before her. As from matter to life, from life to mind, so now she must pass from mind to supermind, from man to superman; this is the gulf that she has to bridge, the supreme miracle that she has to perform before she can rest from her struggle and discontent and stand in the radiance of that supreme consciousness, glorified, transmuted, satisfied with her labour.

The subhuman was once here supreme in her, the human replacing it walks now in the front of Time, but still, aim and goal of the future there waits the supramental, the superman, an unborn glory yet unachieved before her.

Section1 Chapter1 - The Hour of God - The Hour of God
Section1 Chapter2 - The Hour of God - The Law of the Way
Section1 Chapter3 - The Hour of God - The Divine Superman
Section2 Chapter1 - On Yoga - Certitudes
Section2 Chapter2 - On Yoga - Initial Definitions and Descriptions
Section2 Chapter3 - On Yoga - The Object of Our Yoga
Section2 Chapter4 - On Yoga - The Entire Purpose of Yoga
Section2 Chapter5 - On Yoga - Parabrahman, Mukti and Human Thought-Systems
Section2 Chapter6 - On Yoga - The Evolutionary Aim in Yoga
Section2 Chapter7 - On Yoga - The Fullness of Yoga - In Condition
Section2 Chapter8 - On Yoga - Nature
Section2 Chapter9 - On Yoga - Maya
Section3 Chapter1 - Section Three - The Absolute and the Manifestation
Section3 Chapter2 - Section Three - The Supreme Mahashakti
Section3 Chapter3 - Section Three - The Seven Suns of the Supermind
Section3 Chapter4 - Section Three - The Seven Centres of the Life
Section4 Chapter1 - Section Four - Man and Superman
Section4 Chapter2 - Section Four - The Path
Section4 Chapter3 - Section Four - Notes on the Texts
Section4 Chapter4 - Section Four - Glossary of Sanskrit Terms

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