Sri Aurobindo

The Hour of God

and other writings

II. Evolution — Psychology — The Supermind

Consciousness — Psychology [3]

All existence, — as the mind and sense know existence, — is manifestation of an Eternal and Infinite which is to the mind and sense unknowable but not unknowable to its own self-awareness.

Whatever the manifestation may be, spiritual or material or other, it has behind it something that is beyond itself, and even if we reached the highest possible heights of the manifested existence there would be still beyond that even an Unmanifested from which it came.

The Unmanifested Supreme is beyond all definition and description by mind or speech; no definition the mind can make, affirmative or negative, which can be at all expressive of it or adequate.

To the mind this Unmanifest can present itself as a Self, a supreme Nihil (Tao or Sunyam), a featureless Absolute, an Indeterminate, a blissful Nirvana of manifested existence, a Non-Being out of which Being came or a Being of silence out of which a world-illusion came. But all these are mental formulas expressing the mind’s approach to it, not That but impressions which fall from That upon the receiving consciousness, not the true essence or nature (Swarupa) of the Eternal and Infinite. Even the words Eternal and Infinite are only symbolic expressions through which the mind feels without grasping some vague impression of this Supreme.

If we say of it neti neti, this can mean nothing except that nothing in the world or beyond it of which the mind can take cognisance is the Supreme in its entirety or its essence. If we say of it iti iti, this can mean at the most that what we see of it in the world or beyond is some indication of something that is there beyond and by travelling through all these indications to their absolutes we may get a step or two nearer to the Absolute of all absolutes, this Supreme. Both formulas have a truth in them, but neither touches the secret truth of the Supreme.