{"id":2125,"date":"2013-07-13T01:39:36","date_gmt":"2013-07-13T01:39:36","guid":{"rendered":"http:\/\/localhost\/?p=2125"},"modified":"2013-07-13T01:39:36","modified_gmt":"2013-07-13T01:39:36","slug":"16-the-triple-status-of-supermind-vol-21-22-the-life-divine","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/21-22-the-life-divine\/16-the-triple-status-of-supermind-vol-21-22-the-life-divine","title":{"rendered":"-16_The Triple Status of Supermind.htm"},"content":{"rendered":"
\n\n\n
\n

\n\t\t\t
\n\t\t\tChapter XVI
\n<\/b><\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\t
\n\t\t\tThe Triple Status of Supermind <\/font><\/b><\/span><\/p>\n

 <\/p>\n

 <\/p>\n

\n\t\t\tMy self is that which supports all beings and constitutes their
\nexistence. . . . I am the self which abides within all beings. <\/span> <\/p>\n

\n\t\t\t
\n\t\t\tGita.<\/i>1<\/sup> <\/span> <\/p>\n

 <\/p>\n

\n\t\t\tThree powers of Light uphold three luminous worlds divine.
\n\t\t\t\t<\/span>\n\t\t\t\t<\/p>\n

\n\t\t\t
\n\t\t\tRig Veda.<\/i>2<\/sup> <\/span> <\/p>\n

 <\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tB<\/font>EFORE<\/b> we pass to this easier understanding of the world
\nwe inhabit from the standpoint of an apprehending Truth-consciousness which sees things as would an individual
\nsoul freed from the limitations of mentality and admitted to participate in the action of the Divine Supermind, we must pause
\nand resume briefly what we have realised or can yet realise of the consciousness of the Lord, the Ishwara
\n\t\t\tas He develops the world by His Maya out of the original
\n\t\t\tconcentrated unity of His being. <\/span> <\/p>\n

\n\t\t\tWe have started with the assertion of all existence as one Being whose essential nature is Consciousness, one Consciousness
\nwhose active nature is Force or Will; and this Being is Delight, this Consciousness is Delight, this Force or Will is Delight. Eternal and inalienable Bliss of Existence, Bliss of Consciousness, Bliss of Force or Will whether concentrated in itself and at rest
\nor active and creative, this is God and this is ourselves in our essential, our non-phenomenal being. Concentrated in itself, it
\npossesses or rather is the essential, eternal, inalienable Bliss; active and creative, it possesses or rather becomes the delight
\nof the play of existence, the play of consciousness, the play of force and will. That play is the universe and that delight is the
\n\t\t\t<\/span>\n\t\t\t<\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\t1
\nIX. 5; X. 20.                                2 V. 29. 1.<\/font><\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 152<\/font><\/span><\/p>\n

\n

\n\t\t\tsole cause, motive and object of cosmic existence. The Divine
\n\t\t\tConsciousness possesses that play and delight eternally and inalienably; our essential being, our real self which is concealed
\nfrom us by the false self or mental ego, also enjoys that play and delight eternally and inalienably and cannot indeed do otherwise
\nsince it is one in being with the Divine Consciousness. If we aspire therefore to a divine life, we cannot attain to it by any
\nother way than by unveiling this veiled self in us, by mounting from our present status in the false self or mental ego to a higher
\nstatus in the true self, the Atman, by entering into that unity with the Divine Consciousness which something superconscient in us
\nalways enjoys, ―<\/font>otherwise we could not exist,
\n\t\t\t―<\/font>but which our conscious mentality has forfeited.
\n\t\t\t<\/span>\n\t\t\t<\/p>\n

\n\t\t\tBut when we thus assert this unity of Sachchidananda on the one hand and this divided mentality on the other, we posit
\ntwo opposite entities one of which must be false if the other is to be held as true, one of which must be abolished if the
\nother is to be enjoyed. Yet it is in the mind and its form of life and body that we exist on earth and, if we must abolish
\nthe consciousness of mind, life and body in order to reach the one Existence, Consciousness and Bliss, then a divine life here
\nis impossible. We must abandon cosmic existence utterly as an illusion in order to enjoy or re-become the Transcendent. From
\nthis solution there is no escape unless there be an intermediate link between the two which can explain them to each other and
\nestablish between them such a relation as will make it possible for us to realise the one Existence, Consciousness, Delight in the
\nmould of the mind, life and body. <\/span> <\/p>\n

\n\t\t\tThe intermediate link exists. We call it the Supermind or
\nthe Truth-Consciousness, because it is a principle superior to mentality and exists, acts and proceeds in the fundamental truth
\nand unity of things and not like the mind in their appearances and phenomenal divisions. The existence of the supermind is a
\nlogical necessity arising directly from the position with which we have started. For in itself Sachchidananda must be a spaceless
\nand timeless absolute of conscious existence that is bliss; but the world is, on the contrary, an extension in Time and Space<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 153<\/font><\/span><\/p>\n

\n

\n\t\t\tand a movement, a working out, a development of relations
\nand possibilities by causality ―<\/font>or what so appears to us
\n\t\t\t―<\/font>in Time and Space. The true name of this Causality is Divine Law
\nand the essence of that Law is an inevitable self-development of the truth of the thing that is, as Idea, in the very essence
\nof what is developed; it is a previously fixed determination of relative movements out of the stuff of infinite possibility. That
\nwhich thus develops all things must be a Knowledge-Will or Conscious-Force; for all manifestation of universe is a play of
\nthe Conscious-Force which is the essential nature of existence. But the developing Knowledge-Will cannot be mental; for mind
\ndoes not know, possess or govern this Law, but is governed by it, is one of its results, moves in the phenomena of the self-development and not at its root, observes as divided things the results of the development and strives in vain to arrive at
\ntheir source and reality. Moreover this Knowledge-Will which develops all must be in possession of the unity of things and
\nmust out of it manifest their multiplicity; but mind is not in possession of that unity, it has only an imperfect possession of a
\npart of the multiplicity. <\/span> <\/p>\n

\n\t\t\tTherefore there must be a principle superior to the Mind
\nwhich satisfies the conditions in which Mind fails. No doubt, it is Sachchidananda itself that is this principle, but Sachchidananda not resting in its pure infinite invariable consciousness, but proceeding out of this primal poise, or rather upon it as a
\nbase and in it as a continent, into a movement which is its form of Energy and instrument of cosmic creation. Consciousness
\nand Force are the twin essential aspects of the pure Power of existence; Knowledge and Will must therefore be the form which
\nthat Power takes in creating a world of relations in the extension of Time and Space. This Knowledge and this Will must be
\none, infinite, all-embracing, all-possessing, all-forming, holding eternally in itself that which it casts into movement and form.
\nThe Supermind then is Being moving out into a determinative self-knowledge which perceives certain truths of itself and wills
\nto realise them in a temporal and spatial extension of its own timeless and spaceless existence. Whatever is in its own being,<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 154<\/font><\/span><\/p>\n

\n

\n\t\t\ttakes form as self-knowledge, as Truth-Consciousness, as Real-Idea, and, that self-knowledge being also self-force, fulfils or realises itself inevitably in Time and Space.
\n\t\t\t<\/span>\n\t\t\t<\/p>\n

\n\t\t\tThis, then, is the nature of the Divine Consciousness which creates in itself all things by a movement of its conscious-force
\nand governs their development through a self-evolution by inherent knowledge-will of the truth of existence or real-idea which
\nhas formed them. The Being that is thus conscient is what we call God; and He must obviously be omnipresent, omniscient, omnipotent. Omnipresent, for all forms are forms of His conscious being created by its force of movement in its own extension as
\nSpace and Time; omniscient, for all things exist in His conscious-being, are formed by it and possessed by it; omnipotent, for this
\nall-possessing consciousness is also an all-possessing Force and all-informing Will. And this Will and Knowledge are not at war
\nwith each other as our will and knowledge are capable of being at war with each other, because they are not different but are
\none movement of the same being. Nor can they be contradicted by any other will, force or consciousness from outside or within;
\nfor there is no consciousness or force external to the One, and all energies and formations of knowledge within are not other than
\nit, but are merely play of the one all-determining Will and the one all-harmonising Knowledge. What we see as a clash of wills
\nand forces, because we dwell in the particular and divided and cannot see the whole, the Supermind envisages as the conspiring
\nelements of a predetermined harmony which is always present to it because the totality of things is eternally subject to its gaze.
\n\t\t\t<\/span>\n\t\t\t<\/p>\n

\n\t\t\tWhatever be the poise or form its action takes, this will always be the nature of the divine Consciousness. But, its existence
\nbeing absolute in itself, its power of existence is also absolute in its extension, and it is not therefore limited to one poise
\nor one form of action. We, human beings, are phenomenally a particular form of consciousness, subject to Time and Space, and
\ncan only be, in our surface consciousness which is all we know of ourselves, one thing at a time, one formation, one poise of being,
\none aggregate of experience; and that one thing is for us the truth of ourselves which we acknowledge; all the rest is either not true<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 155<\/font><\/span><\/p>\n

\n

\n\t\t\tor no longer true, because it has disappeared into the past out
\nof our ken, or not yet true, because it is waiting in the future and not yet in our ken. But the Divine Consciousness is not so
\nparticularised, nor so limited; it can be many things at a time and take more than one enduring poise even for all time. We find
\nthat in the principle of Supermind itself it has three such general poises or sessions of its world-founding consciousness. The first
\nfounds the inalienable unity of things, the second modifies that unity so as to support the manifestation of the Many in One
\nand One in Many; the third further modifies it so as to support the evolution of a diversified individuality which, by the action
\nof Ignorance, becomes in us at a lower level the illusion of the separate ego.
\n\t\t\t<\/span>\n\t\t\t<\/p>\n

\n\t\t\tWe have seen what is the nature of this first and primary poise of the Supermind which founds the inalienable unity of
\nthings. It is not the pure unitarian consciousness; for that is a timeless and spaceless concentration of Sachchidananda in
\nitself, in which Conscious Force does not cast itself out into any kind of extension and, if it contains the universe at all, contains
\nit in eternal potentiality and not in temporal actuality. This, on the contrary, is an equal self-extension of Sachchidananda
\nall-comprehending, all-possessing, all-constituting. But this all is one, not many; there is no individualisation. It is when the
\nreflection of this Supermind falls upon our stilled and purified self that we lose all sense of individuality; for there is no
\nconcentration of consciousness there to support an individual development. All is developed in unity and as one; all is held
\nby this Divine Consciousness as forms of its existence, not as in any degree separate existences. Somewhat as the thoughts and
\nimages that occur in our mind are not separate existences to us, but forms taken by our consciousness, so are all names and
\nforms to this primary Supermind. It is the pure divine ideation and formation in the Infinite,
\n\t\t\t―<\/font>only an ideation and formation
\nthat is organised not as an unreal play of mental thought, but as a real play of conscious being. The divine soul in this poise
\nwould make no difference between Conscious-Soul and Force-Soul, for all force would be action of consciousness, nor between<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 156<\/font><\/span><\/p>\n

\n

\n\t\t\tMatter and Spirit since all mould would be simply form of Spirit.
\n\t\t\t<\/span>\n\t\t\t<\/p>\n

\n\t\t\tIn the second poise of the Supermind
\n\t\t\tthe Divine Consciousness stands back in the idea from the movement which it
\ncontains, realising it by a sort of apprehending consciousness, following it, occupying and inhabiting its works, seeming to
\ndistribute itself in its forms. In each name and form it would realise itself as the stable Conscious-Self, the same in all; but
\nalso it would realise itself as a concentration of Conscious-Self following and supporting the individual play of movement
\nand upholding its differentiation from other play of movement,
\n\t\t\t―<\/font>the same everywhere in soul-essence, but varying in
\n\t\t\tsoul-form. This concentration supporting the soul-form would be the individual Divine or Jivatman as distinguished from the
\nuniversal Divine or one all-constituting self. There would be no essential difference, but only a practical differentiation for the
\nplay which would not abrogate the real unity. The universal Divine would know all soul-forms as itself and yet establish
\na different relation with each separately and in each with all the others. The individual Divine would envisage its existence
\nas a soul-form and soul-movement of the One and, while by the comprehending action of consciousness it would enjoy its
\nunity with the One and with all soul-forms, it would also by a forward or frontal apprehending action support and enjoy
\nits individual movement and its relations of a free difference in unity both with the One and with all its forms. If our purified
\nmind were to reflect this secondary poise of Supermind, our soul could support and occupy its individual existence and yet
\neven there realise itself as the One that has become all, inhabits all, contains all, enjoying even in its particular modification
\nits unity with God and its fellows. In no other circumstance of the supramental existence would there be any characteristic
\nchange; the only change would be this play of the One that has manifested its multiplicity and of the Many that are still one,
\nwith all that is necessary to maintain and conduct the play. <\/span> <\/p>\n

\n\t\t\tA third poise of the Supermind would be attained if the
\nsupporting concentration were no longer to stand at the back, as it were, of the movement, inhabiting it with a certain superiority<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 157<\/font><\/span><\/p>\n

\n

\n\t\t\tto it and so following and enjoying, but were to project itself
\ninto the movement and to be in a way involved in it. Here, the character of the play would be altered, but only in so far as
\nthe individual Divine would so predominantly make the play of relations with the universal and with its other forms the practical field of its conscious experience that the realisation of utter unity with them would be only a supreme accompaniment and
\nconstant culmination of all experience; but in the higher poise unity would be the dominant and fundamental experience and
\nvariation would be only a play of the unity. This tertiary poise would be therefore that of a sort of fundamental blissful dualism
\nin unity ―<\/font>no longer unity qualified by a subordinate dualism
\n\t\t\t―<\/font>between the individual Divine and its universal source, with all
\nthe consequences that would accrue from the maintenance and operation of such a dualism.
\n\t\t\t<\/span>\n\t\t\t<\/p>\n

\n\t\t\tIt may be said that the first consequence would be a lapse into the ignorance of Avidya which takes the Many for the real
\nfact of existence and views the One only as a cosmic sum of the Many. But there would not necessarily be any such lapse. For the
\nindividual Divine would still be conscious of itself as the result of the One and of its power of conscious self-creation, that is to say,
\nof its multiple self-concentration conceived so as to govern and enjoy manifoldly its manifold existence in the extension of Time
\nand Space; this true spiritual Individual would not arrogate to itself an independent or separate existence. It would only affirm
\nthe truth of the differentiating movement along with the truth of the stable unity, regarding them as the upper and lower poles
\nof the same truth, the foundation and culmination of the same divine play; and it would insist on the joy of the differentiation
\nas necessary to the fullness of the joy of the unity. <\/span> <\/p>\n

\n\t\t\tObviously, these three poises would be only different ways
\nof dealing with the same Truth; the Truth of existence enjoyed would be the same, the way of enjoying it or rather the poise
\nof the soul in enjoying it would be different. The delight, the Ananda would vary, but would abide always within the status of the Truth-consciousness and involve no lapse into the Falsehood and the Ignorance. For the secondary and tertiary<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 158<\/font><\/span><\/p>\n

\n

\n\t\t\tSupermind would only develop and apply in the terms of the
\ndivine multiplicity what the primary Supermind had held in the terms of the divine unity. We cannot stamp any of these three
\npoises with the stigma of falsehood and illusion. The language of the Upanishads, the supreme ancient authority for these truths
\nof a higher experience, when they speak of the Divine existence which is
\n\t\t\tmanifesting itself, implies the validity of all these experiences.
\n\t\t\tWe can only assert the priority of the oneness to the multiplicity,
\n\t\t\ta priority not in time but in relation of consciousness, and no statement of supreme spiritual experience, no Vedantic
\n\t\t\tphilosophy denies this priority or the eternal dependence of the Many on the One. It is because in Time the Many seem not to be eternal but to manifest out of the One
\nand return into it as their essence that their reality is denied; but it might equally be reasoned that the eternal persistence or,
\nif you will, the eternal recurrence of the manifestation in Time is a proof that the divine multiplicity is an eternal fact of the
\nSupreme beyond Time no less than the divine unity; otherwise it could not have this characteristic of inevitable eternal recurrence
\nin Time. <\/span> <\/p>\n

\n\t\t\tIt is indeed only when our human mentality lays an exclusive
\nemphasis on one side of spiritual experience, affirms that to be the sole eternal truth and states it in the terms of our all-dividing
\nmental logic that the necessity for mutually destructive schools of philosophy arises. Thus, emphasising the sole truth of the
\nunitarian consciousness, we observe the play of the divine unity, erroneously rendered by our mentality into the terms of real
\ndifference, but, not satisfied with correcting this error of the mind by the truth of a higher principle, we assert that the play
\nitself is an illusion. Or, emphasising the play of the One in the Many, we declare a qualified unity and regard the individual soul
\nas a soul-form of the Supreme, but would assert the eternity of this qualified existence and deny altogether the experience of a
\npure consciousness in an unqualified oneness. Or, again, emphasising the play of difference, we assert that the Supreme and the
\nhuman soul are eternally different and reject the validity of an experience which exceeds and seems to abolish that difference.<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 159<\/font><\/span><\/p>\n

\n

\n\t\t\tBut the position that we have now firmly taken absolves us from
\nthe necessity of these negations and exclusions: we see that there is a truth behind all these affirmations, but at the same time an
\nexcess which leads to an ill-founded negation. Affirming, as we have done, the absolute absoluteness of That, not limited by our
\nideas of unity, not limited by our ideas of multiplicity, affirming the unity as a basis for the manifestation of the multiplicity and
\nthe multiplicity as the basis for the return to oneness and the enjoyment of unity in the divine manifestation, we need not
\nburden our present statement with these discussions or undertake the vain labour of enslaving to our mental distinctions and
\ndefinitions the absolute freedom of the Divine Infinite.<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 160<\/font><\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Chapter XVI   The Triple Status of Supermind     My self is that which supports all beings and constitutes their existence. . . ….<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[45],"tags":[],"class_list":["post-2125","post","type-post","status-publish","format-standard","hentry","category-21-22-the-life-divine","wpcat-45-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2125","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=2125"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2125\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2125"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2125"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2125"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}