Welcome to the Supramental Yoga site.

In the dream twilight of that symbol world
The dire universal Shadow disappeared
Vanishing into the Void from which it came.
As if deprived of its original cause,
The twilight realm passed fading from their souls,
And Satyavan and Savitri were alone.
But neither stirred: between those figures rose
A mute invisible and translucent wall.
In the long blank moment’s pause nothing could move:
All waited on the unknown inscrutable Will.

Sri Aurobindo, Savitri, Complete Works of Sri Aurobindo, vol. 33-34, p.668

Nothing further to see, as yet. The site is under construction.

“We are placing herewith at the disposal of H.E. the Governor of Madras a sum of Rs. 500 as our joint contribution to the Madras War Fund. This donation, which is in continuation of previous sums given by us for the cause of the Allies (10,000 francs to the French Caisse de Défense Nationale before the unhappy collapse of France and Rs. 1000 to the Viceroy’s War Fund immediately after the Armistice) is sent as an expression of our entire support for the British people and the Empire in their struggle against the aggressions of the Nazi Reich and our complete sympathy with the cause for which they are fighting.

We feel that not only is this a battle waged in just self-defence and in defence of the nations threatened with the world-domination of Germany and the Nazi system of life, but that it is a defence of civilisation and its highest attained social, cultural and spiritual values and of the whole future of humanity. To this cause our support and sympathy will be unswerving whatever may happen; we look forward to the victory of Britain and, as the eventual result, an era of peace and union among the nations and a better and more secure world-order.”

Sri Aurobindo, CWSA 36, Autobiographical Notes and Other Writings of Historical Interest, p. 453.

The supermind is again, because it acts and creates as well as knows, not only a direct truth-consciousness, but an illumined, direct and spontaneous truth-will. There is not and cannot be in the will of the self-knowing spirit any contradiction, division or difference between its will and its knowledge. The spiritual will is the Tapas or enlightened force of the conscious being of the spirit effecting infallibly what is there within it, and it is this infallible operation of things acting according to their own nature, of energy producing result and event according to the force within it, of action bearing the fruit and event involved in its own character and intention which we call variously in its different aspects law of Nature, Karma, Necessity and Fate. These things are to mind the workings of a power outside or above it in which it is involved and intervenes only with a contributory personal effort which partly arrives and succeeds, partly fails and stumbles and which even in succeeding is largely overruled for issues different from or at any rate greater and more far-reaching than its own intention. The will of man works in the ignorance by a partial light or more often flickerings of light which mislead as much as they illuminate. His mind is an ignorance striving to erect standards of knowledge, his will an ignorance striving to erect standards of right, and his whole mentality as a result very much a house divided against itself, idea in conflict with idea, the will often in conflict with the ideal of right or the intellectual knowledge. The will itself takes different shapes, the will of the intelligence, the wishes of the emotional mind, the desires and the passion of the vital being, the impulsions and blind or half-blind compulsions of the nervous and the subconscient nature, and all these make by no means a harmony, but at best a precarious concord among discords. The will of the mind and life is a stumbling about in search of right force, right Tapas which can wholly be attained in its true and complete light and direction only by oneness with the spiritual and supramental being.

Sri Aurobindo, CWSA 23-24, The Synthesis of Yoga, p. 791.

The third characteristic of the supermind […] is that it is directly truth-conscious, a divine power of immediate, inherent and spontaneous knowledge, an Idea holding luminously all realities and not depending on indications and logical or other steps from the known to the unknown like the mind which is a power of the Ignorance. The supermind contains all its knowledge in itself, is in its highest divine wisdom in eternal possession of all truth and even in its  lower, limited or individualised forms has only to bring the latent truth out of itself, — the perception which the old thinkers tried to express when they said that all knowing was in its real origin and nature only a memory of inwardly existing knowledge. The supermind is eternally and on all levels truth-conscious and exists secretly even in mental and material being, surveys and knows the things, even obscurest, of the mental ignorance and understands and is behind and governs its processes, because everything in the mind derives from the supermind — and must do so because everything derives from the spirit.

Sri Aurobindo, CWSA 23-24, The Synthesis of Yoga, p. 788.

This is the second character of the supreme Supermind that its knowledge is a real because a total knowledge. It has in the first place a transcendental vision and sees the universe not only in the universal terms, but in its right relation to the supreme and eternal reality from which it proceeds and of which it is an expression. It knows the spirit and truth and whole sense of the universal expression because it knows all the essentiality and all the infinite reality and all the consequent constant potentiality of that which in part it expresses. It knows rightly the relative because it knows the Absolute and all its absolutes to which the relatives refer back and of which they are the partial or modified or suppressed figures. It is in the second place universal and sees all that is individual in the terms of the universal as well as in its own individual terms and holds all these individual figures in their right and complete relation to the universe. It is in the third place, separately with regard to individual things, total in its view because it knows each in its inmost essence of which all else is the resultant, in its totality which is its complete figure and in its parts and their connections and dependences, — as well as in its connections with and its dependences upon other things and its nexus with the total implications and the explicits of the universe.

Sri Aurobindo, CWSA 23-24, The Synthesis of Yoga, p. 787.

The fundamental nature of this supermind is that all its knowledge is originally a knowledge by identity and oneness and even when it makes numberless apparent divisions and discriminating modifications in itself, still all the knowledge that operates in its workings, even in these divisions, is founded upon and sustained and lit and guided by this perfect knowledge by identity and oneness. The Spirit is one everywhere and it knows all things as itself and in itself, so sees them always and therefore knows them intimately, completely, in their reality as well as their appearance, in their truth, their law, the entire spirit and sense and figure of their nature and their workings. When it sees anything as an object of knowledge, it yet sees it as itself and in itself, and not as a thing other than or divided from it about which therefore it would at first be ignorant of the nature, constitution and workings and have to learn about them, as the mind is at first ignorant of its object and has to learn about it because the mind is separated from its object and regards and senses and meets it as something other than itself and external to its own being. The mental awareness we have of our own subjective existence and its movements, though it may point to, is not the same thing as this identity and self-knowledge, because what it sees are mental figures of our being and not the inmost or the whole and it is only a partial, derivative and superficial action of our self that appears to us while the largest and most secretly determining parts of our own existence are occult to our mentality. The supramental Spirit has, unlike the mental being, the real because the inmost and total knowledge of itself and of all its universe and of all things that are its creations and self-figurings in the universe.

Sri Aurobindo, CWSA 23-24, The Synthesis of Yoga, p. 786.